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RULES AND METHODS 



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BIBLE STUDY 



Dr. ARTHUR T. PIERSON 



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New York : 
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Contents 

PAGE 

Introduction i 

Bible Study ; Some of its Laws and Methods 9 

1. Supreme Authority of the Word of God Ii 

2. The High Level of the Word of God 19 

_ 3. The Identity of the Written and Living Word 27 

)>j 4. The Prophetic Element in Scripture 35 

5. Structural Form in Scripture 43 

6. Mutual Relations of the Two Testaments 51 

7. The Bible as a Book Among Books 59 

8. Numerical and Mathematical Features 67 

9. The Law of Grammatical Construction 75 

10. Bible Versions and Translations 83 

11. Biblical Names and Titles 91 

12. Scripture Dialect and Self Definition 99 

15. Verbal Changes and Variations 107 

14. Scriptural Precision and Discrimination 115 

15. Similar and Equivalent Terms 125 

16. Prominent and Dominant Words and Phrases 133 

17. Leading Paragraphs and Passages 141 

18. Summaries of Biblical Truth 149 

19. Marked Recurrence of Like Language 159 

20. Refrain and Chorus in Scripture 167 

21. Thoughts Which Transcend all Speech 177 

22. Context or Connection 185 

2$. Recurrence of Thought and Idea 193 

24. Topical Methods of Study 203 

25. The Totality of Scripture Testimony 213 

26. Analysis and Synthesis 221 

27. Combination and Unification 229 

28. Classification and System 239 

29. Comparison and Contrast 249 

30. Systematic and Progressive Teaching 257 

31. Poetic Parallelism 267 

32. The Scattered Proverbs of Scripture 277 

;iS. Divine Patterns and Enconiums 287 

34. Legal and Ethical Standards 297 

35. Miracles and Discourses 307 

36. The Place and Province of Parables 319 

37. Biblical Figures of Speech 329 

38. Typology and Symbolism 339 

39. Value of Historic Sidelights 349 

40. Representative Historic Scenes 359 

41. Links Between the Historical and Ethical 369 

42. The Illustrative Typical Element 379 

43. Misunderstandings and Perversions 387 

44. Dispensations, Ages and Covenants 395 

45. The Mystical Element and the Mysteries 405 

46. Occult References and Intimations 415 

47. Pictorial Helps to Impression 425 

48. The Humorous Element in Scripture 435 

49. Finding Hid Treasure in God's Word .......*. 443 

50. Gathering up Fragments 451 



'Thou hast magnified Thy Word above all Thy name." 
— Psalm cxxxviii:2. 

This saying of the Psalmist may primarily refer to some 
specific word of God, some promise, like that recorded 
about the future of David's own house (2 Samuel viiiii, 
19) ; but the larger truth it contains and conveys is capable 
of so much wider scope and broader application that it may 
v/ell be said to include the whole body of Holy Scripture. 

Calvin translates : "Thou hast magnified Thy name, above 
all things, by Thy Word;" and Luther, ''Thou hast made 
Thy Name glorious, above all, through Thy Word." But, 
with Hengstenberg, the majority of the best Bible students 
favor substantially the common rendering: "Above all Thy 
Name, thou hast made glorious Thy Word"— meaning that, 
beyond all works of Creation and Providence, or other 
means whereby God has made Himself known, He has 
exalted His written Word. 

To those to whom it is addressed, it has power to con- 
vict and convert, sanctify and edify ; but it has even a higher 
power and province: it is the mirror of its Author; meant, 
first of all, to reveal, ufiVeil, magnify and glorify Him from 
whom it originally went forth. 

This high tribute found expression when as yet there 
was only the Written Word. Without doubt the Living 
Word is a fuller unveiling of God's inmost self. In the incar- 
nation, "the Word was made flesh and dwelt among men," 
as a living Presence. In the Person of His Son, the Logos, 
the Word Incarnate, the Father made Himself known as 
never before, with new clearness and fulness of revelation. 

Yet it still remains true that, in the Inspired Scriptures, 
He has glorified His own Name, or nature: revealing His 
mind, heart, will— His whole character — and, especially, 
His gracious attitude toward sinners; and, in such manner 
and measure, as to make all other revelations of Himself 
in the creation of the material universe and the control of 
human history comparatively dim and indistinct, onl,y as 
the first faint flushes of the dawn in comparison with the 
fuller light of day. 



INTRODUCTION. 

One of the main uses of the Word of God is to supply 
us with a divine standard of both doctrine and duty. In his 
travels in the Dark Continent, Dr. Livingstone found his 
native guides either so ignorant or so determined to deceive 
and mislead, that he could do better without them than 
with them; and so he constantly referred to his own com- 
pass and sextant to determine direction and location. What 
would he have done if, by any accident, or defect in his 
instruments, he had found even these scientific guides utter- 
ly untrustworthy? 

For God's written Word no substitute has ever been 
found. Whereas other ancient civilized nations, such as 
Egypt, Assyria, Persia, Rome, Greece, have left monuments 
in law and letters, mechanic arts and fine arts, Judea, as 
Dr. Jamieson remarks, V\^hile leaving us no legacy of secu- 
lar achievements, rose immeasurably above all other lands 
in the possession and transmission of the Living Oracles 
of God. In fact, the Hebrews were rather warned against 
some things in which other nations prided themselves. The 
fine arts, for instance, were so often the handmaids of poly- 
theism and the promoters of idolatry, finding their highest 
sphere in glorifying image-worship, that Jehovah required 
His people to be, in this as in many other respects, separate 
from the nations (Exodus xx:25. Isaiah ii:i6). 

In every department of life the need for some exact and 
unvarying standard, as in weights and measures, time, etc., 
compels resort to the works of God for guidance, for here 
alone are found perfect forms and changeless models. 
Man's best watches and chronometers have to be corrected 
by nature's horologium — God's sidereal clock, v/hich has 
not varied the one-thousandth part of a second, since He 
appointed sun, moon and stars for times and seasons. And, 
so, from all human oracles, however self-confident, we turn 
at last to the Inspired Word, where instead of ambiguous 
and untrustworthy utterances we find teachings distinct and 
definite, authoritative and infallible. 

One very conspicuous feature of the Word of God is its 
Self -Interpreting power. In the mastery of human books 
help is needful from large libraries and patient research 
in the realms of science and philosophy. Grammars, and 
glossaries, histories and biographies, copious lexicons and 
learned encyclopedias, often become necessary to furnish 



INTRODUCTION. 

the mere sidelights to interpret the terms and illumine the 
sense of human literature. But, in studying this Divine 
Book, confessedly the crown of all literature, other writ- 
ings, though often helpful, are never indispensable. To a 
remarkable degree, God's Word explains and interprets 
its own contents, is its own grammar and lexicon, library 
and encyclopedia. Within itself may be found a philosophy 
v/hich interprets its history, and a history which illustrates 
its philosophy. Even what in it is most obscure and mys- 
terious is not dependent upon outside helps for its com- 
pleter unlocking or unveiling. The humblest reader, if 
shut up by circumstances to this one Book, as was Bun- 
yan, almost literally, in Bedford jail, might, without any 
other guide than the Bible itself, by careful, prayerful 
searching, come to know the Word ; exploring its contents 
till he became another Apollos, mighty in the scriptures. 
This statement has been often verified by fact, as in the 
experience of believers, actually imprisoned for Christ's 
sake but carr3'ing their Bibles with them as companions in 
solitude, and coming forth enriched in the knowledge of 
God. 

The highest secret of Bible study, however, is that 
teachable spirit w^hich is inseparable from obedience. 
Spiritual vision, like the physical, is binocular: it depends 
on both reason and conscience. If the intellectual faculties 
are beclouded, the moral sense is apt to err in its decisions ; 
and, if the conscience be seared, the reason is blinded. 
Our Lord says, "If any man vv^ill do His will he shall know 
of the doctrine" (John vii \iy) ; in other words obedience 
is the organ of spiritual revelation. Insight into the scrip- 
tures is never independent of the obedient frame, but is 
conditioned upon actual conformity to their precepts and 
sympathy with their- spirit. True biblical learning is not so 
m.uch m.ental as experimental. There are professed teach- 
ers and preachers who no m.ore grasp the truth they 
nominally hold than does the sparrovv^ grasp the message 
that passes through the telegraph wire on which it perches 
— as Norman McLeod quaintly put it. 

It is sometimes worse than vain to read, or even to search 
the scriptures, with mere intellect, as though they were 
merely literary productions to be examined and under- 
stood with no higher faculties than those which are asso- 



INTRODUCTION. 

ciated with an unsanctified scholarship. Many a man who 
has approached the Word of God without prayer for 
God's help, without reverent attitude, or any ultimate end 
beyond a critical, intellectual analysis, has been left to 
grope his way blindly while persuading himself that he 
had even exceptional insight. On the other hand, many 
a humble and uneducated believer has had his eyes un- 
veiled to behold wondrous things out of God's law 
(Psalms cxix:i8), and become an expert in its ''mys- 
teries." 

Critical study Is not to be discouraged ; it is not only 
proper but helpful in its proper sphere, when conducted 
with a proper spirit. But there is a sort of analysis that is 
destructive ; like the vivisection that invades the domain 
of life, in cutting in pieces the organic body of truth, it 
sacrifices vitality, and leaves only dead, disconnected frag- 
ments of what was one livinp- orc^anism. The Bible is 
such a living organism. Its various parts are members of 
a common body; they have a vital connection and relation, 
and miust be examined, not in isolation and separation, 
but in union as integral parts of a great whole. Then 
criticism, instead of being arrogant and destructive, will 
be reverent and constructive. 

The late Dr. A. J. Gordon of Boston — in that memorable 
visit to Scotland vv^ith the v/riter, in 1888 — used to relate 
an anecdote which the great Scotchm.an, Principal Cairns, 
declared to be the best illustration he had ever met of the 
mistakes of modern "critics." In a conversation with a 
deacon of a colored church in his neighborhood. Dr. Gor- 
don drev/ out from him the fact that the people did not 
like the new pastor ''berry much;" and, when pressed for 
an explanation, the deacon added that_ the pastor told too 
many "antidotes in the pulpit;" and, v/hen Dr. Gordon ex- 
pressed surprise, saying that he had supposed his pastor 
to be a great Bible man, the deacon replied, "Weil I'll tell 
yer how it is. He's de best man I ebber seed to tak' de 
Bible apart, but he dimno hozu to put it togcdder agin!" 
Modern critics have proved adepts in pulling to pieces the 
blessed \¥ord, but they are too much like those to whom 
Asaph referred, who in his day had broken dov/n the 
carved work of the sanctuary with axes and hammers, 
and burned up the synagogues (Psalms lxxiv:3-8). 



INTRODUCTION. 

No student of Holy Scripture should forget that, 
to see the highest truth man needs the verifying faculty. 
"The light of the body is the eye," because the condition 
on which depend the perception and reception of all light 
is a healthy organ of vision, without which there is in 
effect no light. Tliis is a thought of profound outreach. 
Objective testimony, or external evidence of truth, is 
never enough; there must be also subjective capacity, in- 
ternal receptivity to its witness. We must not be so ab- 
sorbed in simply gathering proofs or evidences of Chris- 
tianity, as to overlook the need and value of an inward 
readiness to receive and feel the force of proof, when fur- 
nished. The candid mind, the clean conscience, the obedi- 
ent will, are all necessary to the open eye. Their opposites, 
an uncandid mind, corrupt conscience, perverse will, are 
in scripture compared to an eye veiled, voluntarily closed, 
or judicially blinded.'^ 

To understand the importance of this verifying faculty 
in ourselves is very rare. A mind, candidly open to con- 
viction, asking only to know "v/hat is Truth?" and a will 
that turns to truth, when found, and yields to its sway, 
as the needle to the pole — how seldom these conditions are 
found — probably never where persistent unbelief reigns. 
The two veils of prejudice and self-interest are still as 
commion and as effective hindrances as in our Lord's day. 
The Pharisees and Scribes were so built into the errors 
of that time, that to accept His teaching m.eant turning 
their little world upside down — upsetting the whole fabric 
of their individual, social and religious life; and hence 
their invention of every possible pretext for opposing and 
rejecting Him (John xi 147-48). Prejudice impHes that a 
wrong or partial view has been formed which leads to an- 
tagonism ; there is no longer a clear eye to see truth. Self- 
interest warps the whole mind, so that conviction cannot 
fit the demands of truth even if recognized; and, often 
iniconsciously, men devise excuses or invent difficulties, 
which would at once disappear were there a fair, impartial 
judgment. 

Gregory the Great, left us a sublime maxim: "Discere 

^Compare i Cor. xiv:37; i John ii :27, iv:i; 2 Cor. iii:i4-i8; 
John iii: 19-21; Acts xxvi:i8, 19, xxviii :26, 2y ; 1 Tim. 1:19; Rom. 
viii:6, 7; 2 Cor. iv:3, 4; John vii;i7; 2 Cor. xi :3. 



INTRODUCTION, 

cor Dei in verbis Dei" — 'We are to learn the mind of God 
from the words of God." True, but we must be both pre- 
pared and willing to be taught. Our Lord rebuked even 
professed leaders among the Jews, because, while claiming 
to be exponents of the Law, they "knew not the scriptures 
nor the power of God." This reminds us of the necessity, 
if we are to have a true acquaintance with scripture teach- 
ing, that we should feel the force of truth, not only as 
directly declared, but as inferentially taught. This rebuke 
was especially to the Sadducees, who denied both separate 
spiritual existence apart from the body, and the reahty of 
the future state. And yet Jehovah had declared: 'T am 
the God of Abraham, and the God of Isaac and the God 
of Jacob;" referring to them, not as dead but as living; 
and these Sadducees might have deduced from this declara- 
tion the doctrine of the survival of the spirit at death, 
and of the future state which they denied. While we are 
to be on our guard against those false inferences which 
are due to careless reasoning, we are not to forget that 
prejudice will blind us to true and safe deductions. 

This unique peculiarity which has been adverted to, the 
self disclosure of the Word of God, it will be the main 
purpose of what follows to exhibit and illustrate. This is 
a convincing proof of a supernatural origin, and shows 
the universal fitness of the Scripture for man, as man, 
v/hile it both incites and inspires a reverent and searching 
study. 

As a possible help to the appreciation and interpreta- 
tion of the Scriptures, attention w^ill be called to some of 
the leading ways in which the close study of this divine 
book has been found to disclose its meaning, even in cases 
where at first there seemed to be not only obscurity but 
contradiction. The year of the issue of this book marks 
the completion of a half century since the writer entered 
upon the full work of the gospel ministry; and it is in- 
tended as a sort of gathering up of some results of fifty 
years of Bible study, putting in form some of the laws, 
principles and methods found by actual trial to yield the 
best fruit, and so promising to be of like service to others. 

A rightly conducted examination of God's Word will 
be found to yield not only rich results in homiletics and 
hermeneutics, but in apologetics. In the structure and con- 



INTRODUCTION. 

tents of Holy Scripture may be found a triumphant answer 
to all assaults upon its inspiration and authority as a di- 
vine Book and the standard of doctrine and duty. The 
Bible is its own witness ; and whoever, turning from all 
external defences to the book itself, will seek to make 
himself master of its contents and to enter sympathetically 
into its spirit, will find himself lodged in an impregnable 
fortress where he laughs in derision at all who, like Vol- 
taire, threaten to overthrow it, while he holds in scarcely 
less contempt the timidity vv^hich fears such threats. The 
Ark of the Covenant needs no help from puny human 
hands to steady it, nor is the Shekinah fire in danger of 
being quenched by those who blow upon it to put it out. 
Light needs only to be let shine and it becomes its own 
witness. A lion has only to be let loose and he needs no 
defender. Give the Word of God free course and it will 
be victor over all assault. 

Let us imitate the Bereans who '^searched the Scriptures 
daily." That word "search," is emphatic, implying a thor- 
ough examination, a judicial investigation, reminding of 
the work of the civil engineer, mapping out a newly-ex- 
plored coast line, with triangulation of every bay and inlet. 
Search into the Scriptures should be thorough, systematic, 
habitual, tarrying over peculiarities of conception and 
expression, emphatic words and phrases, and seeking to 
know the exact meaning and order of words used by the 
Spirit of God. It is safe to assume that nothing is pur- 
poseless ; and that to the great end of the whole every 
part, however minute, contributes, somewhat as, in crea- 
tion, every whit subserves God's great design. Whether 
or not all these mutual bearings are seen, they exist; and 
our dimness and narrowness of vision cannot obliterate 
what they only obscure. 

Nothing like an exhaustive treatment is attempted in the 
pages which follow. No doubt many a devout reader 
might, out of his own treasure, bring forth things new and 
old, outranking in importance what is here found. Perhaps, 
however, others who have not digged so deep into this 
mine of celestial wealth may find somewhat here to incite to 
a more painstaking study. But all who, for themselves, will 
prayerfully search, will find the scriptures testifying to 
their own divine original, and will reap the reward of the 



INTRODUCTION. 

explorer who, from new paths of investigation and dis- 
covery, brings new trophies ; or of the miner who digs up 
new nuggets of gold, or gems. Here are to be found 
ever new truths, precious stones of beauty and radiance 
surpassing the gold of ophir, the precious onyx and the 
sapphire. 

Arthur T. Pierson. 

!^Iay, 1 910. 



8 



BIBLE STUDY. 

SOME OF ITS LAWS, METHODS AND PRINCIPLES. 

As History teaches philosophy by examples, both exhibit- 
ing and testing ethical principles, so practical results both 
manifest and prove the utility of methods. For many years 
certain laws and modes of scripture research have been 
adopted and approved in actual daily practice, and with such 
growing confidence in their value and helpfulness as to 
suggest their formal statement and illustration, in hope of 
aiding, in some measure, other bible students, and especially 
those who are either comparatively beginning such study 
or who, by reason of other necessary secular labors, have 
less leisure for systematic search into the V/ord of God. 
We are all dependent in part upon the experience of others. 
It is a necessity that there should be a division of labor, 
for we cannot all, in one short life, do everything ; and so 
each of us is appointed of God, to some specific form of 
activity, both to accomplish and accumulate somewhat for 
ourselves, and to contribute somewhat to the com^mon store 
and stock of knowledge and experience from which others 
may draw. It is a law both of privilege and of obligation, 
that we should pass on what we learn, give what we get, 
communicate what we receive. It is only selfishness that is 
content to hoard ; all noble living spends ; and so one natur- 
ally desires to suggest what has been tried and proven to be 
valuable and useful in that first of all the sciences and fine 
arts, the accurate understanding of the inspired Word of 
God. The method here followed will be to indicate, first, a 
law, principle, or mode of scripture study, and then give 
some amplifications, applications, corroborations and illus- 
trations of it. 

Manifestly the Word of God consists of form and s^ib- 
stance, expression and conception, what is external and 
what is internal ; and the natural and normal method in 
study will be from what is without to what is within. That 
famous saying of Wordsworth, however, ''Language is the 
incarnation of thought," suggests that the ideas and the 
words which emibody them are inseparable, and cannot real- 
ly be studied wholly apart from each other. The shell 



KNOWING THE SCRIPTURES, 

of a nut is so related to the kernel, and the shell of a 
mollusc, to the animal that inhabits it, that each variety has 
its own peculiar enclosure or tenement, adapted to its na- 
ture and uses, and could not exchange with another; and 
we shall find, as we examine closely the literal element in 
the Word of God, that we are passing, by unconscious and 
gradual steps, into the spiritual content. 

We shall, however, approach our great subject as from 
the outside, proceeding from what is general to what is 
special, and from the letter to the spirit; seeking to begin 
at the beginning, with what is fundamental and rudimicntal, 
and as far as practicable advancing, step by step, from 
vestibule and outer court to inner chambers and inmost 
shrine. There should be in all this advance no careless, 
prayerless step; the place where we stand is holy ground, 
and should be trodden with reverent feet; and, if such an 
attitude is imperative for one who ventures to act as 
guide, it is scarcely less needful for those who would fol- 
low. We trust, therefore, that the reader will peruse these 
pages in sympathy with the spirit and motive v/ith which 
they have been written, seeking only to "know the scrip- 
tures" and "the power of God." 

First, then, we take a glimpse of this divine book as a 
whole; then look at its language and literary features, its 
words as indexes of its thought ; then at its ideas, ideals and 
conceptions, advancing toward what is mystic and mysteri- 
ous. 



JO 



SUPREME AUTFIORITY OF 
THE V/ORD OF GOD. 



II 



SUPREME AUTHORITY OF 
THE WORD OF GOD. 

"These are the faithful and true sayings of God 
(Revelation xix:g; xxii:6). Its Divine authority and 
inspiration are primary and rudimentary, and therefore 
to be first of all and finally settled. In the Scriptures, 
God Himself is speaking to man, in many parts and 
v/ays, at difierent times and by various human instru- 
ments (Heb. i:i). Any theory of inspiration or inter- 
pretation which sacrifices or diminishes this majestic 
authority is fatal to the claims of the \¥ord of God, as 
such, upon man^s acceptance and obedience. 



13 



I. 



SUPREME AUTHORITY OF 
THE WORD OF GOD. 

N Revelation v, is found a pictorial exhibit of the 
authority and majesty of Holy Scripture. 

A scroll, written within and on the backside, and 
sealed with seven seals, is seen in the right hand of 
Him v/ho is seated on the Throne, and it partakes of 
His own unapproachable glory. 

A seal stands in scripture for silence, mystery, complete- 
ness, but especially for the sacredncss connected with au- 
thority, authenticity, inviolability. Whatever this particu- 
lar scroll is, it represents some written word of God. V/e 
cannot escape the suggestion of divine sanction or authori- 
ty as stamped upon Holy Scripture, and there is a hint of 
a sevenfold attestation which makes His Word the mirror 
of His attributes. It also bears seven seals : 

1. The seal of omnipresence, eternity, immutability, in its 
production, independent and irrespective of time and place, 
variety of matter and diversity of human writers. 

2. The seal of sovereignty and m.ajesty, in the provi- 
dential control of historic events, and of individual and 
collective history. 

3. The seal of omniscience, wisdom, in its forecasts of 
the future and its revelations of the events of a remote and 
unhistoried past. 

4. The seal of truth, veracity, verity, infallibility, in its 
general accuracy, not only in the ethical and spiritual realms, 
but in the whole sphere and domain of truth. 

5. The Seal of Righteousness and Justice in its immacu- 
late, moral and spiritual standards of character, conduct and 
administration. 

6. The Seal of Omnipotence, Benevolence, Love, in its 
moral and spiritual transformations and miracles of grace, 
its purpose and promise of regeneration. 

13 



KNOWING THE SCRIPTURES. 

7. The Seal of Infiniteness and Holiness in the super- 
human revelation of the absolute perfection and giory of tlie 
divine character. 

Such multiplied testimony puts upon the Word of God 
a seven-fold sanction of supreme authority. It asserts its 
divine origin with an emphasis to which nothing can be 
added. 

This most notable chapter is unique, as showing God's 
opinion of his own Book: for, even if the scroll, here re- 
ferred to, be only the Apocalypse itself, vv^hat is true of a 
part is true of the zvhole. Scanning the whole chapter we 
further see : 

1. The unparalleled majesty of the Scriptures. No 
created intelligence, even though angelic, worthy to open 
the seals, take the scroll in hand, or even to look upon it. 

2. The inviolable mystery of the Scriptures — sealed up 
with seven-fold secrecy apart from the one and only inter- 
preting Power. 

3. The inseparable unity of the Book and the Lamb — 
the written Word and the living Word. He only is worthy 
to take the scroll or capable of unloosing the seals. 

4. The complex character of the person of Christ — Lion 
and Lamb in one. King and a Priest. Hence able to make 
us kings and priests. 

5. The solvent power of the blood of Christ, which alone 
unlooses the seals and interprets the contents. Two 
thoughts pervade the Word — Priesthood and Kingship, — and 
the Lamb and the Lion explain both. 

It is necessary also to settle the question of the Inspira- 
tion of Scripture. It is divinely declared to be ''theop- 
neustic" — that is "God-in-breathed" (2 Timothy iii:i6). 
This language suggests a body of language, in-breathed 
vv'ith a spirit of divine life, somewhat as the body of the 
first man was when God breathed into his nostrils the breath 
of life and he became a living soul : this is a living Book. 

We need to distinguish between revelation, interpretation, 
iUimiination and inspiration. 

Revelation is the divine impartation and commmnication 
of truth to the mind of man, whatever be its mode or chan- 
nel (Romans 'wiy, xvi:25; Ephes. iii:3-5; Amos iii:/). 

14 



THEIR SUPREME AUTHORITY, 

Interpretation is the science of discovering and disclosing 
the true meaning of the holy oracles. It is sometimes a 
function of inspiration to enable a prophet or teacher to 
give an authoritative meaning to a divine utterance (Daniel 
iv 124-28; V. 17-28). 

Illumination referc more to the province of the Spirit in 
so enlightening the mind of the believer as to enable him to 
discern, and in a measure beyond his natural, unaided pow- 
ers to apprehend and comprehend the beauty and glory of a 
divine revelation (Ephesians \:iy, 18; iii: 16-19). 

Inspiration is rather the method of revelation rendering 
its subject capable of receiving and transmitting revealed 
truth, communicating it to others without error, either by 
tongue or pen. Obviously the value of a written revelation 
must depend upon its inspiration. 

As to the method of inspiration — the modus operandi of 
the Holy Spirit in revealing truth — it is inscrutable, wrapped 
in the mystery of silence, like His other operations in re- 
generation and miracle working (John iii:8). All we know 
or need to know about it is its effects; and these may be 
learned from the didactic statements of the Word itself, 
and the phenomena of its operation, as we may know the 
wind by its v/orking. Inspiration rendered whomsoever it 
controlled an adequate medium or vehicle of God's utter- 
ance. His mouthpiece or spokesman, so that ''He spake by 
the mouth of His Holy prophets who have been since the 
World began" (Luke \:yo', Heb. i:i). 

We need also carefully to define the measure of authority 
v/hich Inspiration carries. The Bible is, in part, a record, 
embracing narratives of fact which form part of the his- 
tory it records, and the sayings and doings of fallible and 
fallen human beings. In such cases Inspiration assures 
only the essential accuracy of the narrative, not the sanction 
of God's approval of the utterances or conduct of the par- 
ties. But, in all cases where God speaks directly in His 
own person or by His appointed agents. Inspiration covers 
not only the truthfulness of the record but the sanction of 
the statem.ents expressed. 

"Verbal Inspiration'' is a term much misunderstood. It 
does not, of course, mean that every word found in Scrip- 
ture is God's word or represents His mind, for some words 
record the acts of the erring and the ungodly, or are their 

IS 



KNOWING THE SCRIPTURES. 

sayings, and in some instances Satan is the speaker. Any 

theory would be absurd that clothes all words found in 
Scripture with equal authority or importance. But whatever 
is meant to convey God's thought is used with a purpose 
and adapted to its end, so that, as the Angel said to John, 
on Patmos : "These are the true sayings of God" (Revela- 
tion xix:9). 

Every student must observe what in Holy Scripture car- 
ries authority, and what only accuracy. Satan's words to 
Eve (Gen. iii:i-5), though accurately recorded, are false 
and misleading in intention and sentiment, exactly contrary 
to God's mind. The greater part of the book of Job, though 
an inspired record of events and sayings, is expressly dis- 
owned of God as not rightly spoken (Job xlii:/). More 
than this, many other well meant words and deeds of mxcn, 
embodied in the history, here recorded, may lack authority 
because due to imperfect knowledge of the mind of God 
or partial obedience to His will. Even prophets and apos- 
tles, apart from their character and capacity as such, being 
only fallible men, were liable to mistakes (i Kings xix:4; 
Galatians ii:ii-i4). 

A very instructive instance of this principle may be found 
in 2 Samuel vii 12-7. David declares his purpose to build 
God a house, and his reasons are both devout and unselfish : 
he is unwilling to have his own palace outshine the dwelling 
place of Jehovah. Not only so but, on communicating to 
the prophet Nathan his purpose, he meets with entire ap- 
proval ; the prophet bids him do all that is in his heart, as- 
suring him that the Lord is with him. Did the narrative 
give no further light, we should infer this to be a God- 
inspired thought of David ; but the prophet is bidden to go 
to the King and tell him that he is not to build the house — 
that privilege being reserved for Solomon. Here the nar- 
rative is inspired, but the proposed action is not. It was 
v/ell meant but not in God's plan — a very conspicuous ex- 
am_ple of the principle that many a good man says and does 
what is not authorized by God; and that the fact that such 
words or deeds are recorded in Scripture carries no neces- 
sary sanction of them as prompted of God. 

We must therefore discriminate and distinguish three 
degrees of authority in the inspired record: 

-I. An authoritative narrative where sentiments and acts 

16 



THEIR SUPREME AUTHORITY. 

are not sanctioned and may be disowned as disapproved of 
God. 

2. An authoritative narrative vi^here sentiments and acts 
are not expressly approved or disapproved and must be 
judged by the general standards of Scripture teaching. 

3. An authoritative narrative where the sentiments and 
acts are inspired and controlled by the Spirit of God, and 
therefore represent His mind and will (Example, 2 Samuel 
vii:4-i7). 

Lack of proper discrimination in matters such as these 
has often led to much confusion and needless controversy. 

But, with these careful limitations, Verbal Inspiration is an 
absolute necessity if, in any proper sense, there be divine 
inspiration at all. As Dean Burgon has expressed it, what 
music would be without notes, a mathematical sum without 
figures, so would an inspired book be without words con- 
trolled by the inspiring Spirit. 

We have taken pains to determine this principle at the 
outset, for without such foundation we have no solid bot- 
tom for the studies which follow. The more carefully this 
Book of God is examined, the more exact do its choice 
and use of words appear, and the more precise its phrases 
and terms and even grammatical forms. It is a matter of 
great importance to scrutinize the very language God em- 
ploys to convey His mind, and in all the details which follow 
part of the purpose is both to demonstrate and illustrate the 
significance of every atom of Scripture — what our Lord 
called every "jot and tittle." 

The following important considerations should always be 
borne in mind: 

1. It is not necessary that the man inspired shall always 
understand his own micssage, for even the ''prophets in- 
quired and searched diligently" after t*he meaning of their 
own predictions v/hich were an enigma even to themselves 
(i Peter i:ii-i2). 

2. It is not necessary to comprehend the mode of inspira- 
tion. All we are concerned with is the result, the invest- 
ment of the message with unique authority as from God, 
who was pleased thus to supply to men a final standard of 
doctrine and duty. 

17 



KNOWING THE SCRIPTURES. 

3. Inspiration is affirmed, of course, only of the original 
documents, now no longer extant. ^lany mistakes may have 
been made by copyists, and some interpolations by officious 
scribes and translators are fallible. It is the part of 
reverent criticism to seek, by careful examination and 
comparison of all existing documents, to detect errors and 
restore as far as possible the Scriptures in their original 
purity. 

4. Inspiration is not affected by minor diflerences in 
various narratives. While God used men as media of com- 
munication, they were not mere machines, but were left to 
use their faculties in individual freedom. Hence arose 
peculiarities, not only of style, but of treatment, according 
as the same utterances or occurrences might impress each 
observer or narrator. But this, instead of impairing, rather 
increases, the trustworthiness of the record, as it proves 
that there could have been no prior agreement or con- 
spiracy among the various writers. 

5. Most so-called discrepancies or disagreements disap- 
pear, w^hen the various records are regarded as partial, 
rather than complete, as each of the four Gospel narratives 
may present some features not found in the rest, but capable 
of being combined with the others in one full statement. 
For example, the complete inscription over the cross was: 
"This is Jesus of Nazareth, the King of the Jews." Of 
this inscription of ten words, IMatthew records eight,_ Mark 
five, Luke seven, and John eight, and not the same in any 
two cases; but the full inscription includes all the words 
found in any record. There is, therefore, no antagonism 
or contradiction. 

6. That which is essential in inspiration Is the action of the 
mind of God upon the mind of man, in such way and 
measure as to quicken and qualify the hum.an medium for 
the true conveyance of the Divine message. Revelation 
expresses the informing process, and inspiration the im- 
parting. 



18 



11. 



THE HIGH LEVEL OF 

THE WORD OF GOD. 



11. 

THE HIGH LEVEL OF 
THE V/ORD OF GOD. 

Whatever has to do with God is, of necessity and in 
the nature of things, supernatural and superhuman, 
extraordinary and unique. It belongs on a level of its 
ov/n, standing alone and apart, by itself, unapproach- 
able, defying alike competition and comparison. We 
should therefore expect both sublimity and originality, 
elevation and isolation, much that transcends all the 
limits of human thought, involving more or less the 
element of the inscrutable: and the presence cf such 
characteristics instead of an obstacle to faith is rather 
an argument for it. 



20 




II. 

THE HIGH LEVEL OF 
THE WORD OF GOD. 

HE workman is known by his work, and the more 
perfect rhe product the fuller the exhibition of the 
producer. The Bible, being God's workmanship, 
will, Hke the heavens, declare His Glory and show 
forth His handiwork (Psalm xix). 

He expressly declares: "My thoughts are not your 
thoughts ; neither are your ways. My ways ; for as the 
heavens are higher than the earth so are My ways higher 
than your ways and My thoughts than your thoughts" 
(Isaiah lv:8, 9). 

This states a pervasive principle of the entire Scripture: 
"thoughts" — literally, ''weavings"--include the whole fabric 
of Scripture conceptions, contrivances, devices, imaginations 
(Compare Psalm xxxiiiiio, xl:5, xcii:5, xciv:ii). In the 
last reference- — *'The Lord knoweth the thoughts of man 
that they are vanity"™there is a designed contrast betv/eeri 
man's devices and God's^ man's being compared in the same 
prophecy of Isaiah (lix:5, 6), to cobzvehs which never be- 
come garments. 

God's '"thoughts" and ''ways" are by no means equivalent. 
His ideas or ways of thinking are as far above the level of 
man's as the heavens are above the earth — a distance illimit- 
able and immeasurable. And so of His ways of doing, as 
of His ways of thinking — the distance and difference is 
infinite. Human notions all fall immeasurably short of 
God's, as when the Jews conceived of Messiah as a temporal 
monarch and Plis kingdom as an earthly one, and had no 
thought of that new man to be made of twain, in the union 
of Jew and Gentile (Eplies. ii:i5). His way v/as to make 
the gospel a highway for all nations, and the whole earth, 
even the dark places and habitations of cruelty, a fruitful 
field and garden of the Lord. But, eveo after the gospel 

21 



KNOWING THE SCRIPTURES. 

era had begun, how slow was Peter himself to apprehend it 
(Acts ix:xi). 

We must be ready to meet, at every point in Bible study, 
the evidences that we are communing with an infinite Being 
and, as Coleridge discriminatingly said, consent to appre- 
hend much that we cannot comprehend. 

God has, to begin with. His own unique constitution of 
Being. He is the eternal God, and therefore independent 
of all time limits, as the Persians defined Him' — Zeruane 
Akerene — Time without bounds. He is the "I AM" — to 
v\^hom past, present and future are equally to-day, who is 
alike without beginning and without end, without succession 
of days or change of conditions. He is the Omniscient 
One, to whom all things are so absolutely known that there 
can neither be anything hidden from Him nor any increase 
of knowledge or intelhgence. He is the Omnipresent One, 
so pervading all space and time with His presence that it is 
only in an accommodated sense that Pie can be said to be 
at any point of time or place any more than any other. Pie 
is the Immutable One,v.dio changes not. His absolute perfec- 
tion at once forbids change for the worse which would be 
be declension and degeneration, or for the better which would 
be improvement and imply previous imperfection, since per- 
fection cannot be improved. Such a unique and solitary 
Being must have His own ways, both of thinking and doing. 
We shall find evidence that He has His ov/n lexicon, using 
language in a unique sense and defining His own terms; 
that He has His own arithmetic and mathematics, not lim- 
ited to man's addition and multiplication tables ; His own 
calendar, reckoning time in His own fashion, and dividing 
all duration into ages and dispensations, to suit His eternal 
plan; that He has Plis own annals and chronicles, writing 
up history according to mxCthods of Plis own, leaving great 
gaps of silence, chasms of obHvion, where He deems nothing 
worthy of record; that He has His own grammar, using 
all the nice distinctions of conjugation and declension, voice 
and mood, tense and person, gender and number, with dis- 
crimination and design. In a word, everything about God 
and His m.ethods shows that He lives on a different plane 
from man and cannot be either restricted to man's notions 
or judged by man's standards. 

We shall meet in the study of Scripture many original 

22 



THEIR HIGH LEVEL. 

and peculiar divine devices. Certain features appear promi- 
nent, as connected with unique patterns, models and stand- 
ards. These, designed to arrest attention and embodying 
permanent lessons, should be grouped by themselves, as both 
related to one another and contributing to one common, 
ultimate end. They are divine ideals, expressing divine 
ideas ; concrete forms for abstract truths, making them 
easier of apprehension and more lasting in impression. 

Examples will readily recur to the Bible student. First, 
there are three pictorial parables of higher truths, all needing 
higher explanation: the Tabernacle, the one house which 
God planned and built, the Temple being essentially on the 
same model; the Ceremonial, the one order of worship and 
service in connection with His house, which He decreed and 
directed; and again the Calendar, the one series of fasts, 
feasts and festivals which He arranged and ordained. 

These three parables He meant to be the constant study 
of His devout people, and to be illustrated and illuminated 
by the subsequent events and teachings of all history. About 
each of these there seems to be a sevenfold completeness. 
In the Tabernacle the conspicuous features were the brazen 
and golden altars, the lampstand and shew-bread table, the 
laver, ark and mercy seat. In the Ceremonial, the five offer- 
ings — sin and trespass, meal, peace, and burnt — then the 
red heifer, first fruits and tithes. In the Calendar, a sacred 
seventh day, week, month, year, a seven times seventh year, 
and a seventy times seventh, or four hundred and ninetieth, 
with a dimly forecast final millennium or sabbatical thou- 
sand years. 

Three standards of measurement are also suggested, as 
indexes of His divine Power, Wisdom and Love. 

1. The wonders connected with the Exodus from Egypt, 
referred to hundreds of times (Micah vii:i5). 

2. The miracle promised in the Regathering of the scat- 
tered tribes of Israel, a second time out of all lands (Jerem. 
xvi:i4, 15). 

3. The supreme marvel, of the Raising of Christ from the 
Dead and exalting Him to His own Right Hand (Ephes. 
i: 19-23; Philip. iiiQ-ii). 

The phrase, "according to," so often used suggests that 
His design is to give His people a standard by which to esti- 

23 



KNOWING THE SCRIPTURES. 

mate both His ability and willingness to do great things for 
them. 

To the wonders of the Exodus He perpetually appeals in 
the Old Testament. "I am Jehovah who brought you forth 
out of the Land of Egypt, out of the House of Bondage." 
By this He perpetually rebuked their unbelief and stimulated 
faith and fearlessness in the presence of foes. 

There are indications that the second return or restoration 
of scattered Israel will be attended by events so stupendous 
and supernatural as to more than equal those of the Ex- 
odus, and having absolutely no parallel in ordinary human 
history. 

And as to the Resurrection and exaltation of our Lord, 
that went far beyond all dreams of even divine power, 
defying death and the devil, invading the uniformity of 
natural law and annulling the power of gravitation — the 
miracle of all ages, all wonders in one. 

These three Standards of Power all have to do vvath an 
Exodus : the first from Egypt as the land of Bondage ; the 
second from all lands of exile and dispersion ; the third our 
Lord's Exodus from the realms of Death and the grave — 
and as such referred to in the converse on the Mount 
of Transfiguration by Moses and Elijah. 

Many minor points of resemblance are suggested, par- 
ticularly between the deliverance from Egypt and the Resur- 
rection and ascension of the Son of God. In the former, 
four wonders were very conspicuous : the passing by the 
blood-stained portals ; the crossing of the Red Sea ; the over- 
whelming of the pursuing foes ; and the covenant guidance 
by the Pillar of Cloud. 

In our Lord's Exodus, how correspondent the fourfold 
marvel : the divine passing over of the blood-sprinkled sin- 
ner; the emergence of Christ and with Him His believing 
people from the place of death and judgment; the over- 
throw of Satanic foes by that same Resurrection and ascen- 
sion ; and the bestowment of the new Pillar of Cloud in the 
Pentecostal gift of the Spirit. 

As God has thus His own scales for weight, and standards 
for measure, some things which to man are small, to Him 
are great ; what man accounts long is to Him short and con- 
versely. To attempt to crowd divine things into human com- 
pass is both to misapprehend God and to beHttle Him. We 

24 



THEIR HIGH LEVEL. 

must accustom ourselves to His standards, so far as possible 
to adopt them, or adapt ourselves to them; or, if no more, 
recognize them as far aboVe our own. We need a sense of 
Proportion. 

The Time element must be kept in its proper relations to 
Scripture and the plans of God. "One day is with the Lord 
as a thousand years and a thousand years as one day ;" that 
is, with the Eternal One, human time measurements count 
nothing — a prolonged interval is but as a moment. 

The High priest, on the great day of Atonement, went 
from the altar of sacrifice into the Holiest and shortly re- 
turned to bless the people. These few moments which 
elapsed between his disappearance within the veil, and his 
reappearance in the court, typify the whole interval between 
our Lord's ascension and second advent, already protracted 
over nearly nineteen centuries. God's "little while" often 
proves man's long while, and especially when events are seen 
in perspective as in prophetic vision. We must not stumble 
over the difficulty of delay. "Long" and "short" are rela- 
tive terms : everything depends upon the scale. 

At a time of political panic, due to local issues, the Earl of 
Salisbury counselled alarmists to quiet their fears and get a 
wider view of events by procuring larger maps. Students 
of prophecy and of Scripture, generally, need to understand 
God's larger maps and eternal plans — His worldwide cam- 
paign and age-long battle — to get some glimpse of the mag- 
nitude and magnificence of the whole scheme of Redemption 
which takes in two eternities. All time is but an instant in 
eternal movements. Delay is so far recognized in the 
Scripture as possible that the duty of persistent faith, per- 
severing hope and patient waiting is based upon such defer- 
ment (Habakkuk ii:3). 

Much of the mystery of Scripture is inseparable from 
its exalted level. What is eternal cannot be expressed or 
explained in terms of the temporal, and v/hat is celestial 
must essentially differ from what is terrestrial. If all that 
is divine could be comprehended by what is human it would 
cease to be divine. Perfect understanding implies equality 
of intellect and intelligence: the tiny cup of a flower might 
as well attempt to contain the ocean as a man's mind to 
grasp the infinite. 

A man, passing a church with Daniel Webster, asked 

25 



KNOWING THE SCRIPTURES. 

him how he could reconcile the doctrine of the Trinity with 
reason; and the great statesman of giant intellect replied 
by another question : ''Do you ^xpect to understand the 
arithmetic of Heaven?" 

Suc^h expressions as "God said", "the Lord spake, saying", 
"the Lord commanded", "the word of the Lord came unto 
me, saying", etc., occur in the Pentateuch alone 680 times. 
How strange it would be if in all these nearly seven hun- 
dred communications from Jehovah, there was nothing too 
high for man to comprehend? Sin was born of presump- 
tuous intelligence : Milton's Satan is the portrait of intellect 
without God, and the first temptation was an act of human 
revolt against the mystery of a divine command and an 
attempt to break through into the realm of the unknown. 
All rationalism is the worship of human reason and a denial 
of any higher level in divine truth than man can reac-h or 
any deeper abyss in divine mystery than man can sound: 
it is in effect a claim to man's equality v/ith God and a 
virtual denial of any God at all. Francis Bacon, who was 
called the "wisest and brightest of mankind", said, "I do 
much condemn that interpretation of Scripture which is 
only after the manner of men, as they use to interpret a 
profane book." 

It is because the Word of God belongs to a superhuman 
level that man's investigation of it never reaches its limit 
of new discovery. Every new study of it brings new un- 
veiling. As a distinguished author says : "In the Divine 
Word, the letter is stationary; the meaning progressive." 



26 



III. 

THE IDENTITY OF THE WRITTEN 
i'D LIVING WORD. 



2) 



III. 

THE IDENTITY OF THE WRITTEN AND 
LIVING V/ORD. 

*1n the volume of the Bock, it is written of Me" 
(Psabn xl:8). The Holy Scriptures and the Person of 
the Lord Jesus Christ are so inseparably bound together, 
that whatever impairs the integrity and authority of the 
one correspondingly affects the other. The written 
V/ord is the Living Word enfolded: the Living Word is 
the "Written Word unfolded. Christ is the Cornerstone 
of all faith, but tliat Cornerstone is laid in Scriptiire as a 
bed-rock, and to disturb the Scripture authority unsettles 
the foundation of the believer's faith and of tlie church 
itself 



28 




III. 

THE IDENTITY OF THE WRITTEN 
AND LIVING WORD. 

UR Lord is found In the Word, in the letter; the 
Word is found in Him in the Hfe. It is of the 
highest importance to guard the written Word 
from losing its firm hold upon us as God's Reve- 
lation of Christ. There are two forms or modes of such 
revelation : first, to the soul in the Scriptures ; second, in 
the soul by the Spirit, in the experience of His indwelling; 
but the Scriptural precedes the experimental as its basis, 
so that, without the former the latter is impossible in all 
ordinary cases. 

It is therefore a delusion to suppose that, even if the 
Scriptures were destroyed or impaired we should still have 
Christ. This may in a sense be true in the case of one who 
has already known Christ experimentally, but two important 
questions arise ; first, how did the believer get experimental 
knov/lcdge of Him except through the Scriptures ? and, sec- 
ondly, how are others who do not yet believe in Christ and 
have no inner revelation of Him, to find the way to faith 
if confidence in the Scriptures is destroyed or undermined? 
Even if our faith in the Lord Jesus survives loss of faith in 
the written Word, what becomes of the authoritative note in 
preaching? 

The teaching of our Lord Himself on this matter is very 
explicit: ''Search the Scriptures; for they are they that 
testify of Me." ''They have Moses and the prophets ; let 
them hear them ; for if they believe not Moses- and the 
prophets neither will they be persuaded though one rose 
from the dead." "Had ye believed Moses ye would have 
believed Me, for he wrote of Me ; but if ye believe not his 
writings hovv^ shall ye beHeve My words?"* 

Here is a progressive testimony. First those who hon- 
estly search the Scriptures find in them sufficient testimony 
to Christ ; second, where there is faith in their witness there 



*John V :39, 45, 47 ; Luke xvi 131. 

29 



\ 



KNOWING THE SCRIPTURES. 

will be faith in His words; and, third, if men reject their 
testimony, even the miracle of His resurrection will fail to 
convince. 

Here, curiously enough, is an outline of the whole history 
of modern rationalistic "criticism." It began by not be- 
lieving "Moses' writings;" then it assailed the testimony 
of "the prophets," then it proceeded to undermine the 
authority of Christ's words ; and at last, the confidence in 
His Resurrection from the dead. Our Lord thus in a few 
v/ords hinted the course of rationalistic thought nineteen 
centuries later. 

Explicitly our Lord, in His post-resurrection interview, 
declares that in the whole Old Testament He is revealed 
(Luke xxiv:27-44). His Vv^ords are unmistakable and His 
witness is repeated : "Beginning at jMoses and all the 
prophets. He expounded unto them in all the Scriptures, the 
things concerning Himself," declaring that "all things must 
be fulfilled which are written in the Law of Moses and in 
the prophets and in the Psalms concerning Me." Thus, on 
the way to Emmaus, He traced one progressive Messianic 
revelation throughout the three popular divisions in which 
the Old Testament v/orkings were arranged. To under- 
stand New Testament records of Christ, then, we must know 
the whole Old Testament, from Genesis to ^lalachi, for 
the two are as closely related as a medallion and its mould. 

The whole Scripture is the Mirror of the Messiah. This 
is verified from several points of view, as will appear later : 

I.* The Prophetical. Directly and indirectly His Image is 
forecast and foreshadowed (Gen. iii:i5, Psalm xxii, ex, 
Isaiah liii). 

2. The Sacramental. Under the Covenant of the Law 
circumcision and sacrifices, both sweet savor and ill savor. 
Under tRe Covena,nt of Grace, Baptism and the Lord's Sup- 
per. 

3. Ceremonial. The whole Levitical System, Tabernacle 
and Priesthood ; with the specific provisions and ordinances, 
Passover, Day of Atonement, Red Heifer, Leper's cleansing, 
etc. 

4. Historical. Events, like the Deluge, Exodus, Desert 
Journey, Conquest of Canaan; persons, hke Adam, Abel, 
Abram, Melchizedek, Isaac, Joseph, Moses, Aaron, Joshua, 
David, Solomon, etc. 



30 



THE WRITTEN AND LIVING WORD. 

5. Evangelical. The four gospel narratives separately 
mirroring Him from as many different points of view ; and 
jointly projecting His figure before us in a combined and 
complete witness. 

6. Autobiographical. His testimony concerning Himself 
when its scattered fragments are gathered together witness 
to Him as the Son of Man and Son of God, prophet, priest 
and King; His parables and miracles forming part of His 
witness, and above all the crowning miracle, His Resurrec- 
tion. 

7. Apostolical. The writings of the New Testament gen- 
erally, the Epistles to the Churches, to the Hebrews, the 
epistles, individual and general, all center in Him and ex- 
hibit His teaching and character — officium propheticum, 
officium sacerdotale, officium regium. 

The Scriptures portray our Lord in His three great offices, 
as Prophet, Priest, King; each incomplete without the 
others — prophet, to instruct and inform ; priest, to atone and 
intercede; king, to subdue and control. As has been well 
said, as Shepherd, He bears the crook ; as Suffering Saviour, 
the Cross; as Victorious King, the Crown.* 

There is a strange, almost mystic, similarity between the 
Written and Incarnate Word, traceable even in many minor 
matters. 

For instance, the one Bible is a compound of a Hebrew 
and a Greek portion ; the composition of the Old Testament 
covered about a thousand years, and that of the New, about 
one-tenth that time. The life of our Lord on earth spans 
about thirty-three years, in two marked divisions, the latter, 
the period of public ministry, about one-tenth of the former. 
The Old Testament dealt in types and parables, and the New 
in clear and direct doctrine and fact. Our Lord taught 
largely in parable, promising in the Paraclete a fuller, 
clearer revelation. Again, as the whole inspired Word con- 
sists of body and spirit, the letter and the deeper insight 
that interprets it and gives it force and value, so our Lord 
had a body of flesh, indwelt by the living Eternal Spirit. 
The parallel may be further follov/ed in many lesser particu- 
lars, both suggestive and instructive. 

The Supreme Importance of Prophecy arises, most of all, 
from its being the link between the written and the living 

*Rev. Hubert Brooke. 

31 



KNOWING THE SCRIPTURES. 

word. Prophecy, in its larger sense, covers two-thirds at 
least of all Scripture. It is not necessarily predictive, but 
may be preceptive, the result of insight into truth as well as 
foresight of the future. A prophet was one who spoke in 
bcJialf of God. Whatever therefore represents God's mes- 
sage to man is prophecy : even history is indirectly prophetic 
so far as it has an ethical or typical bearing. Special study 
needs therefore to be centered upon the prophetic element in 
Scripture, and most of all with reference to Him who was 
the Supreme Head of all the Prophetic succession. 

The Scriptures represent the Lord Jesus Christ as the 
Find and Supreme Prophet of God (Deut. xviii:i5-i9, 
Hcb. i:i). 

Though other prophets w^ere both called and qualified of 
God, they vrere fxnite and fallible, human and necessarily 
imperfect. Their inferiority to Him will appear if they are 
contrasted with Kim, in the following particulars : 

1. In numbers, many. He one, alone, solitary. 

2. In limitations of knowl- He without limitations. 

edge. 

3. In scope of power. He having all power. 

4. They sinful and imperfect. He sinless and perfect. 

5. They inspired at times He always the divine mouth- 

only, piece. 

6. They not always under- He omniscient and original. 

standing. 

7. They but partially fore- He framer and controller of 

seeing. the ages. 

8. They witnessing to the He Himself the Light of the 

Light. world. 

9. They revealing truth in He Himself the Truth. 

part. 
10. They giving place to He without rival or suc- 
others. cessor. 

The only way to read the two testaments, intelligently and 
adequately, is to compare them, to set them side by side ; to 
remember Augustine's great motto, and be prepared to find 
the Lord Jesus Christ "latent" in the Old as He is ''patent" 
in the Xew. The entire old Economy, including its history 
and prophecy, ritual and ceremony, is a parable of Christ, 
which finds its amplification, explanation and illustration 

22 



THE WRITTEN AND LIVING WORD. 

in the history and economy of the new. If the Bible, in its 
two great divisions, be thus regarded and studied, corre- 
spondences will continually reveal themselves, som.etimes so 
exact and varied as to remind us of the counterparts, so 
often found in nature, between forms and colors, vegetable 
and animal life, causes and effects; or of the rhythmic har- 
mony of lines in a poem, where the words differ, but the 
metrical flow is the same. 

Not only is the Old Testament the parable, it is also the 
prophecy of the New ; it forecasts the future which the New 
reveals and records. A devout writer has compared the Old 
Testament to a dissected map which he once gave to his 
children for their amusement, and which, when all its parts 
were accurately fitted, and the map turned over, revealed 
on the back the figure of a man, so that his form might be 
the key to the true place which each fragment was to fill. 
Were we sufficiently familiar with the entire structure of 
the Old Testament, we might find in it at every point this 
analogy with the New. The superficial reader overlooks the 
correspondence ; but the close and careful searcher finds it 
in multiplied details, until he wonders that he could ever 
have failed to detect it. This, we take to be a most valuable 
department of apologetics. It imparts to the whole Old 
Testament a prophetic character, making it like the mystic 
memorials of Egypt, whose inscriptions waited for centuries 
for a Champollion to decipher and interpret them. Niebuhr 
reckoned these results the crowning achievement of the 
century ; and the Word of God is still waiting for its Cham- 
pollion fully to read its deep meaning, and discover every- 
where the Christ of God. 

The true way to know the scriptures is to regard them 
as what Bunyan called "The House of the Interpreter," to 
all whose apartments and chambers of mystery, the Lord 
Jesus Christ is the Magic Key. 

Obviously only thus can the Messianic chamber be 
opened and entered; the three hundred predictions, there 
stored up, are enigmas whose only adequate solution is 
Himself. The Symbolical Chamber, with its Tabernacle 
symbolism, its priestly robes and rites, its fasts and feasts, 
sacrifices and offerings are meaningless until He is seen 
as the Tabernacle of God with man, at once High Priest 
and victim, offering and offerer. The Historical chamber 

33 



KNOWING THE SCRIPTURES. 

is a picture gallery, with scenic paintings and personal por- 
traits, and He, the living guide to explain the events and 
characters of all ages. There is the Sacramental chamber, 
with its ceremonies and ordinances of separation and purifi- 
cation ; its anointings and washings, its symbols of fleshly 
mortification, of burial and resurrection, and perpetual feed- 
ing on heavenly food : all these are Vvdthout meaning until 
they serve to typify identification with Him in suffering and 
service, victory and glory. 

The Inspired Written Word and the Eternal Living 
Word are forever inseparable. The Bible is Christ por- 
trayed ; Christ is the Bible fulfilled. One is the picture, the 
other is the person, but the features are the same and pro- 
claim their identity. 



34 



IV. 

THE PROPHETIC ELEMENT IN 
SCRIPTURE. 



35 



IV. 

THE PROPHETIC ELEMENT IN 
SCRIPTURE. 

This is one of seven elements which together consti- 
tute the whole body of the V/ord of God, namely: His- 
tory, Biography, Prophecy, Ethics, Devotion, Messianic 
Revelation and Spiritual guidance. This prophetic 
element pervades all the rest. It is the eye of Scripture, 
with supernatural vision — backsight, insight and fore- 
sight, or power to see into the past, present and future. 
It is, therefore, the miracle of utterance, as other 
miracles are wonders of pow'er, and evinces omniscience, 
as they do omnipotence, thus reflecting the image of the 
glory of God. 



36 




IV. 

THE PROPHETIC ELEMENT IN 
SCRIPTURE. ' 

HE words ''prophet" and ''prophecy," etc., occur so 
frequently, over four hundred times, that they 
suggest special study. 

"Prophet" is always used in one of two senses, 
and prophecy is regarded from two corresponding points of 
view. When a prophet predicts or foretells, he sees and 
represents the future in the light of the present; when he 
rebukes, reproves, counsels, or admonishes, as Jehovah's 
representative messenger — forth-teWing rather than fore- 
telling, he portrays the present in the light of the future.* 

Hence there are two sorts of prophetic teaching: the pre- 
ceptive and the predictive. Elijah, Elisha, John the Baptist 
belong to the former; David, Daniel, Isaiah, John, to the 
latter ; Moses, Hosea, Malachi, to both. 

Predictive prophecy is the foremost proof to which the 
Word of God appeals in its own behalf. It was the standing 
miracle by which God challenged faith in His inspired Word, 
defying all the worshippers of other gods and their sages 
and seers to produce any such proofs that their gods were 
worthy of worship or their prophets true representatives of 
a divine reHgion (Compare Isaiah xli:2i-23). 

Prophecy characterizes one of the three main divisions of 
Old Testament Scripture, the others being the historic and 
the poetic or devotional. The common Hebrew word, Nahi, 
from a root, meaning to boil up, or bubble as a spring, sug- 
gests the impulse of inspiration (2 Pet. 1:21) as a mouth- 
piece of God giving utterance to an outflov/ of divine 
thought. The divine message was communicated by dreams, 
visions, trance or ecstasy, or in ways not revealed. Prophets 
were known as seers — men who had supernatural insight or 
foresight, or both. The ecstatic state predominates in the 



'Compare Edersheim. 

Z7 



KNOWING THE SCRIPTURES. 

Old Testament, and is not the highest, for neither Moses 
nor our Lord ever was in it. 

The prophetic office was mainly one of teaching, and in- 
tensely practical, meant to rebuke and reform, rouse and 
incite to action; hence the "schools of prophets'' in the later 
days of EHjah and Elisha, associations of men, more or less 
endowed with the Spirit, out of whom a succession of 
prophets might come. Eichorn discriminatingly calls 
Moses' Song (Deut. xxxii) the ''Magna Charta of 
Prophecy." 

For a transient inspiration, or a special occasion, men 
m.ight have the prophetic gift, irrespective of character, as 
in Saul's and Balaam's cases : but those who had a continu- 
ous mission as prophets were men of deep piety like Isaiah 
and Daniel. The main criteria of a true prophet were: 

1. The accordance of his messages with the Revealed 
Law. 

2. His not promising prosperity to the rebellious and un- 
repentant. 

3. His own conscious call and assurance of his mission 
(Jer. XX :8, 9; xxvi:i2). 

4. His consequent power to produce in others conviction 
of truth. 

5. His foresight of the Messiah and His career. 

Fulfilled predictions and miracles were only confirmatory 
proofs when his teaching was in harmony with previous rev- 
elations of God's mind in Scripture (Deut. xiii:2). 

The promulgation of the prophetic message might be oral 
or uritten; sometimes what was first by word of mouth was 
afterwards committed to writing for preservation and wider 
dissemination. Probably all prophecies thus put in scroll 
form are yet extant, though some oral utterances may have 
been lost to us. 

Prebendary Home has attempted to arrange the Old Tes- 
tament *'seers" in chronological order, but even scholars dis- 
agree as to the exact place of several of the prophets in the 
prophetic succession. It may help students to embody here 
the results of Home's investigations, specifying only the 
times of the Kings of Judah to promote sim.plicity and avoid 
burdening the memory. 

38 



THE PROPHETIC EEEMENT. 



PropJicts. 


Approximate Times. 


'' Burden,^^ or Subject. 


Date, 
B. c. 




Kings of Judah : 






Jonah. 


Joash ; 

Amaziah, or Azariah. 


Nineveh. 


860—784 


Amos. 


Uzziah. 


Syria ; 
Philistia ; 
.Tyre ; 
Edom; 
Moab; 
Israel's Captivity. 


810-785 


HOSKA. 


Uzziah ; 
Jotharu ; 
Ahaz ; 
Hezekiah. 


The Jews ; 
Messiah ; 
I,atter days. 


810—725 


Isaiah. 


Uzziah ; 
Jotham ; 
Ahaz ; 
Hezekiah ; 
Manasseh. 


Deliverance from Captivity ; 
Rejection of Israel ; 
Calling of Gentiles ; 
Glories of Christ's Kingdom. 


800—700 


Joel. 


Uzziah, or Manasseh. 


Judah. 


8io~66o 


MiCAH. 


Jotham ; 
Ahaz ; 
Hezekiah. 


Judah and Israel ; 
Messiah's birthplace. 


758—699 


Nahum. 


Hezekiah. 


Downfall of Assyria. 


720—698 


ZSPHANIAH. 


Josiah. 


Captivity. 


640—609 


Jkremiah. 


Josiah ; 

Jehoahaz ; 
Jehoiakim ; 
Jehoiachin ; 
Zedekiah. 


Desolation of Jerusalem, 

Judah, etc. 
Captivity. 
Messiah. 


628-586 


Habakkuk. 


Jehoiakim. 


Destruction of Chaldean and 
Babylonian Knipire. 


620—598 


Daniel. 


During the Captivity. 


Messiah's kingdom. 


606—534 


Obadiah. 


After the siege of Jerusalem 
by Nebuchadnezzar. 


Edom. 


588-583 


EZEKIEL. 


In the Captivity. 


To comfort and warn the 
captives. 


595-536 


Haggai. 


After return from Captivity. 


Encouraging Jews in rebuild- 

the temple ; 
Christ's coming. 


520—518 


Zechariah. 


Ditto. 


Same as Haggai ; 
Glory of Messiah. 


520—518 


Malachi. 


Days of Nehemiah. 


Reproving the priesthood : 
announcing near approach 
of Messiah. 


436—420 



The word prophet has come from the mediaeval use of the 
Greek word (propheteia) to carry the sense of prediction, 
but the larger idea of interpretation should not be lost, and 
in the latter sense the church still has the prophetic gift, so 
far as godly preachers and teachers unfold and declare to 
men the Word of God. We know not how far the Holy 

59 



KNOWING THE SCRIPTURES. 

Spirit may, even now, empower believers with spiritual in- 
sight, though foresight is very rare. 

God seems to have meant that something corresponding 
to the regal, sacerdotal, and prophetical orders should al- 
ways exist in the church — in those fitted to guide and gov- 
ern; in others, called to administer ordinances and act as 
media of communion with God and worship ; and again in 
others who by clear apprehension of divine truth are pre- 
pared to teach. But, in no proper sense are there any 
priests, for all believers constitute a priesthood with privi- 
leges of immediate access to God. 

A peculiar and very significant fact about the whole 
prophetic element is that, when its fragmentary utterances 
are brought together, they are found to constitute one or- 
ganic body. All predictions of the Word of God may be ar- 




4P 



THE PROPHETIC ELEMENT. 

ranged in concentric circles — the innermost pertaining to 
our Lord Jesus Christ, as heart and center of all prophecy; 
then, next outside, the circle of predictions pertaining to 
the Hebrews as God's chosen people; then next, the circle 
of national predictions, having reference to the various peo- 
ples located about, and having special connection with Jew- 
ish history; and then outside of all, the earliest forecast of 
the history of the race. We can best convey this idea by the 
two diagrams which accompany this section.* 



riRST ADVENT 
Born a babe 
Vn \ of a Virgin 

Tinal VicioryX ak Bethlehem 
Ust Battle \ within 490 years 
iastJud^meorv c^efiniMJoe 
_ , , I \ LowEsl:ste 

nmn of Foes \ Wor?! 

City of God 
liarmony of All 

Th© End 

VI 

Second Advent 

Epiphany 
ResurrecHon 






Resbrah'on Jews 

Saints Kewsrd/; AaCENSiON 

Adoration 
Fssnfcecosfc 

ConflJc'l^ast 

Advocate. 



PERSON 

God-Man 
Sevenfold name: 
Last Adam 

Three officer 
Traits,Hgman 
Traits Divine 
Anoinling. 



PASSSON 

despised 
Betraved 
Sold For Price 
Condeptrted 
CrucilFaed 



IV 
RESURREcnorr 

Corruption 
Viclory 
Third Day 
first fmh l^ 
Testimony 
ti^hth Day. 



Volunl'ary 
Vicarious^ 



*From the "Bible and Spiritual Life," by the Author, 

41 



KNOWING THE SCRIPTURES. 

In predictive prophecy we have an impregnable rock for- 
tress for rational faith, defying all successful assault. It 
is a double defence — it proves the divine origin, inspiration 
and authority of Scripture; and because at least one-half 
of all its forecasts converge upon the Lord Jesus Christ, it 
vindicates His Deity and Messiahship. The central Mes- 
sianic prediction (Isaiah lii:i3 to liii:i2) is alone sufficient. 
Jewish and Christian Avriters agree that it is a portrait of the 
coming Messiah, differing only as to the historic person to 
v/hom it refers and who answers to the portrait.* 

The highest crown of the prophetic office was found In the 
fulness and clearness of Messianic revelation; hence Isaiah 
has been- known as the ''Evangelical Prophet," because in his 
writings are found more predictions about the coming Christ 
than in any one or all of the others. Hence also the master 
device of Satan in seeking to impugn and impair the pro- 
phetic value of Isaiah's writings. 



*Compare Edershcim. 

4? 



V. 
STRUCTURAL FORM IN SCRIPTURE. 



43 



STRUCTURAL FORM IN SCRIPTURE. 

"God is not the Author of confusion but of order." 
Form is the embodiment and expression of order. It 
is a scientific term conveying the idea of a fixed model, 
a definite pattern, with certain dimensions and propor- 
tions in accordance with a plan and purpose. Form is 
therefore necessarily both inclusive and exclusive, em- 
bracing all that is essential to completeness, excluding 
all that is superfluous. To discover the Divine Build- 
er's design explains both what is present and what is 
absent, and interprets the meaning of every part. 



44 




V. 

STRUCTURAL FORM IN SCRIPTURE. 

HE Unity of the Scriptures reminds us literally of a 
structure with its architectural symmetry and math- 
ematical proportion. As a Doric or Ionic column 
had a fixed relation of circumference to height, so, 
in the Word of God singular correspondences are traceable, 
as between the five books of Moses, the five poetical and five 
major prophetical books, the five historical narratives 
that begin the New Testament; and again the twelve minor 
histories, and twelve minor prophecies of the Old Testament. 
These correspondences can scarcely be accidental. 

If we look into more minute matters, we shall find these 
signs of a mathematical mind pervading the individual 
books, as in a perfect building, even the smallest peculiarity, 
like a pinnacle, or a capital, conforms to the general design 
and belongs to the same order and style of architecture. The 
great Architect and Builder had before Him the finished 
Temple of Truth, before the first stone was laid; and so 
perfect were all the details of His plan that no sound of 
^'hammer, nor axe, nor any tool of iron was heard in the 
house while it was in building" — all being made ready be- 
forehand, and needing no human agency to accommodate 
each part to its place, i Kings vi '.*]. 

To conceive of the Word of God as a structure, and so 
to picture it before the mind's eye, the imagination is very 
helpful. It suggests many other thoughts which aid a fuller 
understanding of the character of the Scriptures as a whole. 

For example, every structure implies a constructor ; one 
mind planning and designing behind the workmen who sim- 
ply wrought upon successive parts and stages of the build- 
ing but had no part in the plan. 

It suggests also the originality and sublimity and univer- 
sality of the divine design, the incorporation of divine ideas 
in sensible ideals and patterns; and the lines of proportion 
and harmony traceable throughout. 

45 



KNOWING THE SCRIPTURES. 

It suggests unity, symmetry and completeness ; the variety 
and multiplicity of the various parts,* all contributing to the 
perfection of the vvhole, the individual beauty of all sub- 
ordinate features, and the structural law pervading, con- 
trolling, unifying all, and determining their mutual rela- 
tions. 

It suggests the progressive development of the building 
toward completion, the impossibility of either defect or ad- 
dition when finished, and the inhabitation of the divine 
Spirit, as a tem.ple, irradiating and glorifying it by the 
Presence of God. 

This thought of the Word of God in its totality and en- 
tirety we would fix in mind before examining its parts in 
detail. 

Though a composite product of sixty-six different books, 
or, counting double books, and those which belong to- 
gether, as one, of fifty-six, and by some forty human writers 
and prepared through fifteen centuries or more, the Bible 
is still one Book, as truly as though it had but one human 
writer as well as divine Author. This unity, of itself, is 
one of the strongest proofs of its superhuman origin. Like 
those great structures the pyramids of Eg}^pt, or the cathe- 
drals of Europe, that it took centuries and hundreds of 
thousands of workm.en to erect, one original designer must 
have been behind all the work of the mere laborers : the 
building was not due to their brawn but to the architect's 
brain. 

Evidences of this pervasive structural law everywhere 
appear, as further study will show. 

For example, structural unity Is seen first of all in the 
great ideas embodied in Scripture, somewhat as all archi- 
tectural orders are the expression of certain conceptions— 
the Egyptian, of strength and massiveness, the Greek of 
symmetry and beauty, the Gothic, of aspiration and adora- 
tion. God's Word is a Temple of Truth, in v/hlch supreme 
facts and forms of thought find the highest artistic ex- 
pression. 

About a few grand Ideas or concepts all Scripture as a 
whole J centralizes and crystallizes; for example, 

1. God; 

2. Man, regarded as a whole — a race of humanity; 

4S 



THEIR STRUCTURAL FORM, 

3. Man, regarded as an individual, alienated by sin, both 
from God and his f ellowman ; 

4. The God-man, uniting in one person the two natures, 
divine and human; 

5. Man, as reconciled to God, through the God-man and 
to his f ellowman ; 

6. God in man, in the Holy Spirit, dwelling and working 
and transforming; 

7. God over man, re-established in His proper sovereignty 
and supremacy. 

Here in seven simple and progressive conceptions is a 
complete outline both of biblical theology and of redemptive 
history from creation to the new creation. Under these 
few heads all else may be easily embraced. The idea of 
God suggests His nature, attributes and activities ; the idea 
of man, his creation, original character and condition ; and 
his fall, the origin of sin, its consequences and condemna- 
tion. The God-man hints the mystery of the Incarnation, 
Salvation by Atonement, God's manifestation to man and 
the righteousness which is by faith ; the Holy Spirit, the 
mystery of regeneration and sanctification, fitness for serv- 
ice, access to God in prayer, fellowship with Him and with 
saints, and the unseen spirit realm. God's ultimate rule over 
a regenerate race gives a glimpse of the final consummation 
of His redemptive plan and of man's redeemed estate. 

Thus, whatever variety and diversity appear in Holy 
Scripture, the unity is more conspicuous, and to that all 
else contributes as many different musical notes and chords 
blend in one harmony or symphony. Or, better still, we 
may liken it to the solar system, with its one central orb, 
around which all else revolves — a Holy, Infinite Eternal God 
— then subordinate facts and truths, like planets with their 
satellites, smaller systems with their correlated interests, 
but all belonging to one larger system. Or, again, to find 
the center of unity brings order out of confusion, and shows 
all roads, from whatever quarter or direction converging to- 
ward one ''golden milestone." 

Unity does not forbid multiplicity and diversity provided 
all parts combine in one and contribute to one end. "God 
in many parts and many ways spake in time past to the 
fathers by the prophets," and ''in these last days, by His 
Son" (Heb, i:i). But it was He who spake through all. 

47 



KNOWING THE SCRIPTURES. 

Structure, so far from forbidding multiplicity and variety 
of parts, rather implies them. The word, from Struo— to 
build— suggests materials of different nature, size, shape 
and pattern, brought to one site, and arranged and combined 
into one harmonious whole, which we call a "building." An 
ideal structure therefore will have certain prominent char- 
acteristics : first of all, it must be the embodiment and ex- 
pression of some idea or conception ; then it must have defi- 
nite form; must also have a purpose or specific end, and 
variety of parts ; otherwise there is no structure for there is 
nothing with which to build ; and all this implies a thinker, 
designer, builder. An idea, embodied, insures beauty ; form, 
consistency and symmetry; a purpose, serviceableness and 
utility; variety of parts, adaptation to the end; and a builder 
as the source of all. 

On some of these peculiarities of biblical structure we 
have already commented, but as we advance to the consider- 
ation of the materials of which the Bible is made up, we need 
to understand intelligently their contribution to its unity 
and completeness. 

Let us not forget the two ideas that are im.plied in form, 
namely, inchisiveness and exclusiveness ; it includes all that 
is essential to its perfection, and as rigidly excludes all that 
is superfluous and needless. If anything necessary to com- 
pleteness be absent, there is a lack — the defect of insufficien- 
cy ; if anything unnecessary be present, there is an excess — 
the defect of excrescence. 

To illustrate this, take the human hand, which in its per- 
fection is one of the most rem.arkable of the Creator's works. 
Sir Charles Bell, one of the famous eight distinguished men 
selected to write the celebrated "Bridgewater Treatises," 
chose ''The Hand, its mechanism and vital endowments, as 
evincing design." He finds over eight thousand words in- 
sufiicient to describe the construction and adaptations of this 
one member of the human body. Consider one peculiarity 
of the hand : it has four fingers of unequal lengths, and one 
thumb; and the thumb so placed as to be in opposition to 
the fingers ; and these five subordinate members so arranged 
that, when the ends of fingers and thumb touch, they form, 
within, a hollow sphere, and would just meet about a small 
ball. Were there one finger less or more, no thumb or two 

48 



THEIR STRUCTURAL FORM. 

thumbs ; or were the fingers of the same lengths, or differ- 
ently arranged on the hand, all this perfection of adapta- 
tion and co-operation would be forfeited, and what is now a 
perfect structure would be imperfect and de-formed, that is, 
without form, in its true and technical sense. And this is 
but one feature out of many which evince creative design. 
Again, if the fingers and thumbs be outspread, it will be 
found that from the center of the palm, the same radius 
would describe a perfect arc of a circle about the ends of 
thumb and fingers, another evidence of a symmetry and pro- 
portion which few ever observe. 

Now transfer such correspondences as these to the struc- 
ture of the Word of God. Here all that is, is necessary, and 
there is nothing superfluous. We do not find here much 
that men might have desired, because it is not essential to 
the end for which the Holy Scriptures were designed. For 
example, there were great nations of antiquity of whose his- 
tory we should be glad to have fuller records, such as Egypt, 
Persia, Phenicia, Assyria, Greece and Rome; yet in God's 
book they are scarcely mentioned, while one obscure peo- 
ple, for whose annals the human historian cares but little, 
occupies twelve whole books, and is the nucleus of all biblical 
history. But the reason is that the Bible is the book of Sal- 
vation, and because the Jew figures so largely in the redemp- 
tion of the race, Jewish history is made conspicuous, and 
other nations are referred to only as in some way connected 
with the Hebrews. 

Again, mankind craves knowledge upon matters connect- 
ed with science. Yet the Holy Scriptures touch scientific 
mysteries only incidentally, never disclosing the hidden laws 
and facts that it has taken centuries to bring to light. And 
all this is to be accounted for by the fact that form excludes 
what is superfluous. The Bible was not meant as a scien- 
tific textbook, but a spiritual guide — to teach man what he 
cannot find out for himself otherwise — the way of salvation. 
To have made the Word of God an encyclopedia of general 
information would have not only obscured its greater de- 
sign, but diverted human attention to minor issues. The 
perfection of Holy Scripture is found in part in its absolute 
singleness of aim. 

But, on the other hand, whatever contributes to this su- 
preme purpose is found in the Scriptures, as in the hand 

49 



KNOWING THE SCRIPTURES. 

there is a marvellous combination of bones and joints, mus- 
cles and tendons, blood vessels and nerves, all that is need- 
ful or helpful to the end in view. 

Nothing but minute examination and careful consideration 
can make this apparent. We need to separate the various 
parts of the Bible, for individual examination, then set them 
side by side for comparison, and then combine them again, 
to understand their mutual relations, as we can best appre- 
ciate a skeleton by taking it apart, studying all its hinge- 
joints and ball-and-socket joints, its cervical axis and verte- 
brae, and then once more restoring each to its place. This 
is the method we propose in these Bible studies ; both the 
analytic and the synthetic; the examination of the individual 
parts, and then of the collective whole. 

One result may be confidently reckoned on in advance: 
We shall find nothing lacking and nothing excessive. As in 
any true structure, timbers meet and join with mortise and 
tenon, and stones fit each other in shape, size and angle; 
pillars are set on bases and crowned with appropriate capi- 
tals; so, in the Holy Scripture, all parts contribute to each 
other and to the whole. Every book serves some end not 
answered by any other; every historic event or personage; 
every rite or ceremony; every action or utterance, have 
something to do to fill out the grand central design. 

Another result may be predicted : We shall discover new 
and unsuspected consistencies and harmonies ; even where 
there is apparent contradiction at first, there will be found 
real co-ordination and co-operation, afterv/ard. It is one 
of the marked characteristics of the Inspired Word that its 
agreements, like other deep things of God, lie beneath the 
surface, like the hidden watercourses that connect far sep- 
arated springs, or the great strata of bed-rock that crop out 
at widely parted points. We must be content to dig deep and 
not trust surface appearances. Truth's harmonies are not 
such as are heard by the common ear, but to those whose 
hearing is divinely quickened, the whole word of God is a 
glorious anthem, in which many voices and instruments com- 
bine in one symphony. 



50 



VI. 



MUTUAL RELATIONS OF THE TWO TESTA- 

MENTS. 



51 



MUTUAL KEI.ATTONS OF 7 HZ TWO TESTA- 

MKNTS. 



:■ : rr.i.T. divisGiis reEtrr 



r.zzi :he:e:::r :: :? i-\:i.ii ;::-.':t: i.ie :y s.ilritobe 

: r. i r r j :: i : r_ : : : escli otlier : 3i?d tlie (^osor th e . r. : 

^-1: n'.-n'JTf r 3.^^i2^i 1:1: £. ^OfQ, and lilC IIIOE'6 ..:i:-rr.i~; 

tlic SSSOClStlOIL. 




VI. 
MUTUAL RELATIONS OF THE TWO TESTAMENTS. 

S we have already seen, the Word of God is a unit — ^> 
a symmetrical, complete structure, one organic 
whole. Yet it is composed of two main parts, and 
many subordinate and diverse members. It should, 
first of all, be viewed as a whole, in its essential totality and 
entirety; then, its consistency and harmony being seen, any 
apparent discord or discrepancy will lead us to distrust the 
accuracy of our own vision and perception rather than its 
own consistency and perfection. 

Unity does not exclude duality. This book is in two prin- 
cipal parts, the Old and New Testaments, not independent 
of each other but, like the two sides of the human body, or- 
ganically one; the two hands and feet both by their like- 
ness and unlikeness contribute to mutual efficiency. The 
two Testaments must be studied together, to secure the best 
results, as right and left hands and feet, eyes and ears, must 
be united in working and w^alking, seeing and hearing. The 
whole Bible has one central idea and controlling purpose: 
so has each Testament, and every subordinate part. To 
grasp intelligently these guiding, leading conceptions is to 
hold the key to the contents of the inspired Word. 

Broadly speaking, the Old Testament is prophetic; the 
New, historic ; the former teaches truth, typically ; the latter 
directly, doctrinally. In the one, the prominent, dominant 
feature is Law, as operative in God's dealing with man ; in 
the other, Grace, in fuller exhibition and illustration. The 
Old Testament forecasts and foreshadows, often in enigma, 
what the New reveals, more clearly, in substance, and with 
that variety and vividness of color that so differs from the 
dull, dead monotony of shadow. 

There is a persistent attempt in some quarters, to depre- 
ciate the Old Testament, with a lamentable result that it is 
comparatively neglected. Yet the New Testament itself un- 
mistakably teaches the oro-anic unity of the two Testaments,, 
and in virious ways exhibits their mutual relations. 

53 



KNOWING THE SCRIPT 






There are often den:ii:e 5:i:e:r.e:it5 of a practical n:cral 
?.r.i 5- iri: . :urpose and purport of Old Testament writ- 
ings, as vviicii Paul says, ^'Whatsoever things were written 
aforetime were written for our learning that we through 
patience and comfort of the Scriptures, might have hope" 
(Romans x\' 14) . Here two main purposes are hinted — ^warn- 
ing and encouragement — records of evil doing with its pen- 
alty that we may be strengthened patiently to withstand 
te: : ::?n; records of well doing with its rewards that we 
maj iie comforted and encouraged in doing and bearing the 
will of God. And again, in reciting the history of Israel, 
"Now all these things happened unto them for ensamples, 
and are wntten f:r our learning and admonition" (i Cor. 
x:i4). 

The two Testaments are ' i'le :' r : : cherubim of the 
rr.er:. sei:. facing in oc;:fi:e :irr::ions, yet facing each 
:::er :,::i overshadowici i: r. r; :ne mercj^ seat; or 
:_:.:, z.\ty are like the ■..:.i:- :; 1; lound together by 
joints and bands and ligaments; by one brain and heart, 
c re pair of lungs, one sj-stem of respiration, circulation, di- 
ee?::on, sensor and motor nenes. where division is de- 



r*:5e: e h: : :r Lord constantly quoted from, or re- 
ferre L : , M I ' i Trs:?.: lent, its various books, and authors; 
:er5 ."5 ::. 1 ; i.rs : eirioned in it; how He recognized its 
: :e5 — ': :e :::e ;::.ie:: 5er:ent: how He lent the sanction of 
Hi 2.::. :ri. : ::f : v: : 'irients in the Sermon on the 
Z-l::::\:. z::. !:= re?.:::::- 3.m terms thread His owti 6is- 
:::-;? :: ' f::::t:i:- ef sre tlieir woof and warp as well as 
P2::trr.. He Hes not contradict but confirms it, explaining 
?.: i i: :: r: r :::::: ::- :"ie meaning, and clearing away the rub- 
H '. ;; ::ii :::i: :r superstition which has covered and 
; 5 :ured it, as an artist washes off the dust which hides a 
masterpiece of painting, or the explorer unearths ancient 
buried treasures. There can be no doubt what our Lord 
thought of the Old Testament Scriptures, their inspiration, 
authenticity, authority, practical value, immutable truth and 
bearing upon the New. 

Westcott and Hort. in their edition of the Greek New 
Testament, have done 1 ere?.: service by indicating in capi- 
tals, the quotations o: ^er:er :es :-nd phrases from the Old 
Testament in the Ne ... Tlie • ha . e traced more than Hfteen 

54 



THE TWO TESTAMENTS. 

hundred such in the twenty-seven New Testament books. 
It is both a curious and significant fact that frequently these 
citations are in the very center of some paragraph and are 
a sort of turning point of the whole argument or mark the 
heart of the treatment, as in Paul's great portrait of charity, 
in I Cor. xiii, where the phrase, "thinketh no eviV — from 
Zechariah viii:i7, maiks the central feature in the portrait. 
The verbiage of the septuagint translation of the Old Tes- 
tament is so interwoven with the New, that the threads are 
mingled and cannot be separated. The New Testament is 
largely framed in the dialect of the Old, and again reminds 
us of the joints and bands and ligaments which make the 
body one. The Book of God, taken as a whole, is a seamless 
robe yet a coat of many colors; a grand oratorio with one 
musical theme, yet many orchestral performers with variety 
of instruments and voices. 

There are not only general correspondences between the 
two Testaments, but between individual books, and often 
to a very remarkable degree, so that they serve to throw 
light upon each other. V/hen placed side by side and studied 
as companion books this complementary character and rela- 
tion becomie very apparent. For example we place in oppo- 
site columns some of the books having this close mutual 
relation : 

The Pentateuch, Genesis to The New Testament Pentateuch. 

Deuteronomy. The first five books — historical. 

Genesis — ^Book of Beginnings. John — Beginning of the Word. 

Exodus — -Book of Pilgrimage. Epistles of Peter. 

Leviticus — Book of Priesthood. Epistle to Hebrevv^s. 

Joshua — Wars of the Lord. Acts and Peaceful Conquests. 

Judges — Period of Anarchy. Second Timothy — ^Jude. 

Books of Wisdom — Job to Sol- Epistle of James. 

omon's Song. 

Daniel, O. T. Apocalypse. Revelation. 

These are a few examples of correspondence which might 
be carried much farther; but these suffice to show some of 
the ligaments which bind the two Testaments together. 
And the effect upon Biblical study is somewhat as in a 
stereoscope, companion pictures blend into one so that 
objects stand out in relief, exhibiting not only outlines but 
proportions and dimensions. 

Two great texts on Faith, both quoted from the Old 
Testament, thrice in the New, are introduced each time in 

55 



KNOWING THE SCRIPTURES, 

a separate epistle, and at the turning point of the argu- 
ment. 

Compare Genesis xv:6; Romans, iv:3; Gal. iii:6; Jas. 
ii:23; Habakkuk ii:4; Romans i:iy; Gal. iii:ii; Heb. x:38 
and the relation of each to the Epistle it appears in may 
be indicated by the emphasis on a particular word. Thus, 
"Abram believed and it was counted for righteousness." 

In Romans the emphasis is on '^counted/* 

Galatians, on ''believed." 

James, on ''righteousness^ 

"The Just shall live by his faith." 

In Romans the emphasis is on "just" 

Galatians, on "faith/' 

Hebrews on "live" — i. e., made alive and kept alive. 

The correspondence between the two Testaments ex- 
tends to so many very minute particulars that one is a 
commentary upon the other. How often, for example, the 
Old is both interpreted and illuminated by the New. Casual 
references to Old Testament characters and events bathe 
them in a flood of light. 

When Melchizedek is first mentioned (Genesis xiv:i8 
et seq.) there is scarce a hint of historic character, dignity, 
and relation to our blessed Lord — a simple narrative with 
no suggestion of its mystic meaning. But in the Epistle 
to the Hebrews the very names, "Melchizedek," or "King of 
Righteousness," and "King of Salem," or "King of Peace" 
are shown to be typical of Christ, and even in their order, 
"first righteousness; after that peace" (Hebrews v:6 to 
vi:2o). 

Similarly as to Balaam. His real character and vile con- 
spiracy are only hinted in the narrative in Numbers (xxii — 
xxxi). But the comments of Peter, Jude and John lend 
new meaning to the whole story (2 Pet. ii:i5, Jude 11, 
Rev. ii:i4). Thus not until we turn to the last of the sixty- 
six books, the very close of the whole volume of Scripture, 
do we know how much this soothsayer of Mesopotamia 
had to do with that awful plunge of Jehovah's people into 
the abyss of sensuality. In Numbers the facts are registered 
of their sin and crime, followed by an obscure hint of 
Balaam's complicity with it; but the Apocalypse finally 
withdraws the yeil and discloses his full agency as the chief 



THE TWO TESTAMENTS. 

conspirator. The word "stumbling-block," in Rev. ii:i4» 
means, literally, that part of a trap wherein bait is laid, 
and which, when touched by the animal as it seizes the 
bait, caused the trap to spring and shut so as to catch the 
prey. What a darkly suggestive word to describe that 
human bait of female charms that made this trap so seduc- 
tively effectual ! Here also, for the first time, we learn that 
Balaam set a double snare, entangling Israel in idolatry as 
well as immorality. 

And so, after many centuries, evil reappears in its older 
forms and complications. As Balak and the Moabites had 
literally been Balaam's followers and accomplices in en- 
couraging idol sacrifices and sensual sins, so the Pergam- 
ites had in both forms followed Balaam's doctrine, and 
accompanied these literal sins of the flesh by spiritual idol- 
atry and adultery, corrupting the worship of God, and en- 
couraging infidelity to the sacred bridal vows of the church 
to the heavenly Bridegroom ! 

In many like cases, the language of the New Testament 
finds its explanation and interpretation in the Old. 

In the midst of our Lord's hour of betrayal and the 
agonies of the passion week. He reminded the impetuous 
Peter that He had infinite resources of power had He 
chosen to draw upon them. "Thinkest thou not that I could 
pray to My Father, and He should presently give Me more 
than twelve legions of angels?" (Matthew xxvi:53). We 
have but to turn back to i Chron. xxvii 11-15, ^o ^"^^ ^ bint 
of why He referred thus to '/twelve legions," and get an 
illuminative illustration of His meaning; for there we read 
how David, His kingly type, surrounded himself with twelve 
legions of servant-soldiers, each legion numbering 24,cxx), 
and all together, therefore, 288,000, or, including the 12,000 
officers that naturally waited on the chief princes, an im- 
mense bodyguard of 300,000! How beautifully our Lord 
thus taught His disciple who was eager to draw a sword 
to smite His foes, that David's greater Son had at com- 
mand resources far greater than Judea's King; and if in 
one night one angel of the Lord had smitten with death a 
hundred and eighty-five thousand Assyrians, what might 
not twelve legions have done in that hour of distress ! Such 
a host could depopulate thirty-seven worlds like ours ! 

Psalm lxviii:i8 is an example of the illumination shed 

57 



KNOWING THE SCRIPTURES. 

upon an Old Testament obscurity and perplexity by New 
Testament quotation and application. 

''Thou hast ascended on high ! 

Thou hast led in procession a body of captives; 

Thou hast received gifts among men; 

Yea, among the rebeUious also ; 

That Jehovah Elohmi might dwell with them." 

*'Thou hast ascended on high" : It is referred to, in 
Ephesians i :20-23 — and indirectly expounded in iv :8, 
where it is referred to the ascension of our Lord, raised 
far above all rule and authority and power and dominion, 
seated at God's own right hand in the heavenlies. In fact, 
the wdiole epistle sheds light upon it. 

"Thou hast received gifts" — compare Acts ii:33. "Being 
by the right hand of God exalted, and having received of 
the Father the promise of the Holy Spirit, He hath poured 
forth this." The Spirit seems to have been the great gift re- 
ceived to be distributed among men, giving apostles, proph- 
ets, evangelists, pastors and teachers, etc. — not only that the 
Body of Christ might be bailt up and perfected, but that 
even the rebellious might be turned into disciples and habita- 
tions of the Spirit. The Old Testament enigma is thus 
solved — the mystery becomes a revelation, an apocalypse. 



58 



VII. 
THE BIBLE AS A BOOK AMONG BOOKS. 



59 



VIL 

THE BIBLE AS A BOOK AMONG BOCKS. 

The Word of God, notwithstanding its divine origin 
and authorship is also a human product^ and to be studied 
as literature. It pleased God to use a book as the medi- 
um of His Self-Revelation, and human minds, tongues 
and pens as instruments of conception and expression. 
All this must qualify and modify the result, and makes 
needful to fix as far as may be, the reasonable limits 
v/ithin which to subject such joint product of God's 
authorship and man's agency to reverent criticism as a 
form of literature. 



60 




VII. 
THE BIBLE AS A BOOK AMONG BOOKS. 

TRUE criticism descends to what is minute, count- 
ing nothing trivial, especially where God's Word is 
concerned. There are not only two Testaments but 
each of these, a compound of many lesser, individ- 
ual books, each having a purposed character of its own. Of 
all these scores of books no two cover the same ground ; 
they are like the members of an organism, the least of all 
having its ov/n definite place, sphere, function and work, 
and to find the exact end for which each is meant and fitted 
is to get the key to its contents and to its relations to all 
the rest. 

Then, in each book, there are subdivisions of historic 
event, prophetic utterance or doctrinal teaching. These 
must be seen, if the plan is to be perceived, and the un- 
folding- of it traced. What is true on a larger scale of 
the whole Bible, and each book in it, is on a smaller scale 
equally true of every section of each book. The historic 
scene may shift and so change the current of discourse; 
new events, a new locality, a new personage, or a new 
and trifling circumstance, may determine important 
changes in the contents. Transitions in thought are 
often due to transitions in scene or circumstances and 
take their form accordingly. 

First of all, there are historical questions to settle. 
There is a law of period or time. The preparation of 
these more than sixty books occupied from fifteen to 
forty centuries: the exact time it is not necessary or 
possible to determine, as even earlier tradition, as well 
as later written documents, may have contributed to the 
result. But the exact or approximate time when each 
book was prepared affects two great questions : first, the 
form and fulness of revelation ; and second the progres- 
sive development of revealed truth. If an accurate chron- 
ology of the books could be framed, it might throw great 
light on their logical and theological relations; and 

6i 



KNOWING THE SCRIPTURES. 

especially might it show how some books came to be 
written, and how some events, of more or less impor- 
tance became the occasion or suggestion of utterances; as 
when national crises led prophets to exhort or rebuke, or 
individual occurrences, as in David's experience, prompted 
a psalm. Comp. 2 Sam. xxi:i5 to xxii:5i, where the re- 
pulse of the Philistines, and the slaughter of four giant 
foes, formidable like Goliath, led to an outburst of praise 
to Jehovah, as a Deliverer. How new is the flood of light 
cast upon that psalm when it is read in the remembrance 
of the signal triumphs just won! 
There is a law of personality. 

We must therefore study the human media of revelation. 
God, at sundry times, in divers manners and portions, and 
by various human instruments, made known His will. These 
forty writers were however not mere machines ; no violence 
was done to their native temperaments or natural charac- 
teristics. When God used them as His organs of utterance, 
He fitted their pecuHarities to His purpose ; their individual 
traits, and training, their previous associations and sur- 
roundings, employments and habits of life, all were a part 
of His plan in choosing them for this service. Moses' 
schooling in the Court of Pharaoh and at the ''backside of 
the desert ;" Ezra's education as a scribe, Luke's experience 
as a physician, Paul's scholarship, gathered at Gamaliel's 
feet and in the Greek schools of Cilicia, Peter's life as a 
Galilean fisherman, Matthew's as a publican; the philo- 
sophic mind of John, the ethical conscience of James — all 
these tinge their writings, help to determine why certain 
things specially impressed them and are made by them 
prominent. To study these individual characteristics and 
clearly carry in mind the portrait of each writer with his 
own marked features, makes what they wrote the more in- 
telligible, and gives to their records verisimilitude and con- 
sistency as well as variety. 

There is also a Law of Locality or place. Every book 
was written somewhere: the writer had therefore his local 
surroundings. To know where he lived and wrote, and 
amid what scenes, through what experiences he was pass- 
ing and whom he met ; whether he was in palace or prison, 
at home or in a strange land; all this throws a flood of 
light upon what he spoke and wrote, explains local refer- 

62 



THE BIBLE AS A BOOK, 

ences, forms of appeal, modes of illustration and figures of 
speech; and interprets his teachings. His writings become 
intelligible, take on new meaning and attraction: his pen 
often becomes a pencil, and his product a picture, with the 
lineaments of life and local colormg. Such knowledge helps 
even to exposition. 

What is true of all literature cannot but be true of sacred 
literature. If we read with new interest and intehigence 
the oration of Demosthenes' "De Corona" when we know 
his relations to Aeschines; or the address of Lincoln at 
Gettysburg when we know the story of the war which 
turned its crisis there, we can understand better the proph- 
ets of the Captivity when we know that Daniel was in 
Babylon, Ezekiel by the river Chebar, Joel in Judea during 
a twofold plague of drought and locusts ; and it helps us to 
understand Paul's letter to Corinth when we locate the 
writer at Ephesus; or, to Philippi, when we imagine him 
in Rome, a prisoner; or to appreciate the Apocalypse when 
we know that John was on the isle called Patmos for the 
sake of his testimony to Christ ! 

It is believed that our Lord's discourses are often, per- 
haps always, suggested by something appropriate at the 
time. So understood, what new meaning they acquire ! A 
shepherd with his flock suggests His words on Himself as 
the good shepherd. The artificial vine, about the beautiful 
Temple gate, led Him to say, *T am the True Vine;" the 
appeal to divide property between brethren, to the dis- 
course on Covetousness ; the miracle of the feed- 
ing of the five thousand, to the discourse follov/ing on the 
Bread of Life, etc. To know why He spoke on 
a theme may show what He meant when He spoke. It 
may do even more: it may guard us against misconstruc- 
tion and perversion of His words. This is most conspicu- 
ously illustrated in the case of His warning as to the one 
unforgivable sin — blasphemy against the Holy Ghost, which 
is seen to be attributing His work of love and mercy to the 
agency of demons (Mark ii:22-3o), a sin arguing so hard 
a heart and perverse a will as to reveal a hopeless state of 
voluntary alienation from God. 

We need also to study historic connection. Facts are 
often exegetes and expositors — history and biography in- 
directly explain and interpret doctrine, serving to throw 

63 



KNOWING THE SCRIPTURES. 

light on truth taught, and becoming the key to occult ref- 
erences. Thus a narrative may serve a threefold end ; in- 
terpretation, illustration, illumination. Facts and philos- 
ophy are wedded and must not be divorced : facts are fac- 
tors) they are of great value in solving problems, in help- 
ing to correct and instructive exposition, in not a few cases 
opening the way to the heart and meaning of Scripture 
lessons. 

A very fine illustration of this may be found in i Corinth, 
iii. This was written after Paul had been to Ephesus, and 
in fact while there (xvi:8), and should be read with Acts 
xviii, xix in view. Hence his plain references to the famous 
temple of Diana — to the difficulty of finding a safe ''foun- 
dation" in the swampy ground, making necessary immense 
substructions (verse 2) ; to the immensity, magnitude and 
magnificence of this wonder of the world with its ''gold, 
silver and precious stones ;" to the dwellings of the poor 
round about, made of "wood, hay, stubble;" to the success- 
ful attempt of Erostratus four hundred years before to set 
it afire, suggesting "the fire that shall try every man's work," 
etc. A building may be destroyed notwithstanding its inde- 
structible foundation. 

Psalm xc, inscribed as "a Prayer of Moses," becomes 
most luminous if construed as his dying song, when, re- 
viewing his hundred and twenty years of life, and especially 
the last forty w^hen a whole generation was swept away in 
the desert like the sand in a storm. The unique circum- 
stances of his career give form to this prayer, determine 
its language, its laments and its petitions, and control its 
whole structure. 

For example, compare its poetic stanzas with such promi- 
nent features of that forty years of sorrow and of divine 
dealing as the following : 

1. The perpetual changes of that wandering, in contrast 
with the unchanging Eternity of Jehovah. 

2. The destruction of a whole generation, as contrasted 
with the ever living One, whose years do not fail. 

3. The open Iniquities and secret sins of man, and the 
justice and righteous wrath of a holy God. 

4. The transient, temporal, carnal experience of man, 
and the permanent, eternal, spiritual elements in the God- 
head. 

* 64 



THE BIBLE AS A BOOK. 

5. The beauty of the Lord our God as the crowning 
adornment of human character. 

6. The identity of man's work and God's work as the 
only assurance of its permanent estabHshment. 

There is a subordinate law of historic interval. Narra- 
tives are often condensed, only bold outlines being drawn, 
somewhat as the peaks of far distant and separated moun- 
tains may be seen in close proximity on a landscape or the 
horizon, while vast valleys stretch between. It is unsafe to 
infer the immediate succession of events from proximate 
mention of them in Scripture: while their logical connec- 
tion may be most intimate, their historical separation may 
be quite as remote. 

We shall learn if we search closely that ''the Day of the 
Lord" covers not twenty-four hours, but it may be twenty- 
four centuries; that His "judgments are a great deep" 
which, like the ocean, laves many shores and exhibits sus- 
cessive storms ; that, because He is Eternal, a thousand 
years are in his sight like ''yesterday when it is past, or as 
a watch in the night." What is to us, with our three score 
years and ten, as an interminable suspense, is to Him as 
an instant's delay. These things the Bible student must 
learn, and not attempt to map out immensity and measure 
eternity by the foot measure of time. Every thing about the 
Infinite One is on a grand scale. 

There is also a law of perspective. As- in nature objects 
are seen in line and appear near by or far off, according to 
the station point or point of sight, which determines the 
plane of delineation and the perspective lines; so, in the 
Scripture, much depends upon the supposed position of the 
observer. He may see events as from the head of a column 
of soldiery, one behind another; or, from the side of a 
column, where they will be discerned with the relative dis- 
tances between rows and ranks. The point of view must 
be found before the relations of things can be known. 

There is also a law of historic ohjeetive — ^that is, the end 
in view may bring near together events far apart in occur- 
rence, or put far apart what are in close succession. If a 
principle is to be illustrated or a lesson enforced the sacred 
narrator may leap over a wide interval to bring some inci- 
dent into his record at that point where it best serves the 
purpose: the logical relation may be more important than 

65 



KNOWING THE SCRIPTURES. 

the actual succession. The Bible student who nearest gets 
God's point of vision will most nearly see as He sees, and 
discern the hidden relations of events and truths. 

Beside these historic matters of person, place, time, event, 
all the purely literary features demand careful examina- 
tion. Each writer has his own style. Personal traits affect 
the mode of his utterance, and largely determine what he 
will make most prominent. There are laws of grammar 
and logic and rhetoric which control all composition. Words 
have specific meanings, and are used for a reason. Even a 
tense of a verb or the number of a noun we shall see here- 
after may be of much consequence. We may call this the 
law of literary construction which will be seen to have 
many important applications. But our object just at this 
point is to emphasize the fact that the Scriptures are in a 
book form, are v^ritten by human pens, that God's mes- 
sages have flowed through human minds as channels; 
that all these writings have to do with persons, places, 
times, events, geographical and historical surroundings, and 
are framed in human speech and according to the laws of 
grammar and the usages of language; and all these things 
must be considered and examined if we are to know the 
Scriptures and the power of God in them. The brilliance 
of a diamond depends in part upon the delicate angles into 
which the many minute faces have been ground and pol- 
ished by the lapidary, 



6(3 



VIII. 
NUMERICAL AND MATHEMATICAL FEATURES. 



67 



VIII. 

NUMERICAL AND MATHEMATICAL FEATURES. 

Structure reveals itself even in minor matters, for it 
demands in all parts orderly arrangement and succession. 
The more perfect the building the more does one law and 
plan pervade it and control every detail. Accordingly 
the Author of Holy Scripture has left upon all its parts 
the impress of His ov/n mind. It is one part of the office 
of Truth to insure not only verity, but accuracy and 
order, so that nothing shall be out of place or out of re- 
lationship to the whole plan, but help to carry out the 
main design. 



as 



VIII. 

NUMERICAL AND MATHEMATICAL FEATURES. 

THERE is unquestionable evidence of a numerical 
proportion and symmetry in this marvellous book. 
Numbers and mathematical proportion mark it 
as a whole, and appear in its individual parts, 
with such frequency and in such definite relations and 
conditions as to evince a mathematical mind. Often this 
numerical structure is hidden, but like the fixed proportions 
of an Ionic column, are disclosed after patient examination. 
There is a crystalline symmetry and beauty, at first unsus- 
pected, which reminds, when unveiled, of the walls of the 
celestial city. 

It need not surprise us to find such numerical law per- 
vading Scripture. In the works of God it is manifest ; why 
not in His Word? A mathematical mind is manifest in the 
universe, in the planetary and stellar worlds, their distances 
and dimensions, densities, proportions, orbits and periods of 
revolution. In the most minute as in the most majestic 
objects in nature the same laws govern. In the mineral 
realm, crystallization shows its squares, triangles, circles 
and polygons — cubes, cylinders and pyramids or cones, all 
with exact angles and perfection of proportion. The mil- 
lion snowflakes have a million exquisite forms each, under 
the Aiicroscope, revealing indescribable complexity and 
beauty. 

In the vegetable realm, we find fixed numbers of stamens 
and pistils, regular proportions in leaf structure and blos- 
som, and a strange recurrence of numbers, i, 2, 3, 5, etc., 
in the arrangement of leaf buds in spirals round the stems. 

In the animal realm, what superb variety of symmetry in 
the shells of the mollusca, the forms of radiata and verte- 
brata, the number of bones, and the relation of all the parts. 

Mathematics, like morals, belong to the eternal, unchange- 
able order, not to the temporal and transient, and therefore 
to the Eternal, Immutable God. We might expect to trace 
the same mathematical mind in the Author of the Word, 

69 



KNOWING THE SCRIPTURES. 

as in the Creator of worlds. And such is the fact. The 
numerical system of nature is repeated in Scripture, and 
to a surprising degree; so that, if the two are placed, 
side by side, and compared, it will be seen that not only 
do mathematical laws govern both, but there is a strange 
correspondence in the numbers and forms which prevail 
in both realms, and in their significance in both. 

Even a superficial glance shows, in the structure of the 
Bible as a whole, a singular mathematical symmetry. Five 
books of history — the Pentateuch — succeeded by twelve of 
minor history — Joshua to Esther; then five poetic books, 
five of major prophecy, and then twelve minor prophecies. 
Again, in the New Testament, five historic books, — an- 
other Pentateuch — then three times seven Epistles, and 
one crowning, dome-like, apocalypse to complete the whole. 
This recurrence of five and twelve, three sevens, etc., can 
neither be accidental, nor, on the part of human writers, 
intentional. Not one contributor to the contents of this 
complex book ever saw it in its completeness, even John 
who wrote twenty-five 3^ears after the rest had all com- 
pleted their work. The so-called "canon" of Scripture was 
not compiled and completed till all the writers were dead. 
Hence no one who thus wrought in the work had any 
conception how the finished revelation of God would appear 
when the capstone was laid. While the workmen were do- 
ing, each his part, the building was like some great temple, 
hidden by its own scaffolding. Yet, when the scaffolding 
was removed, a certain definite symmetry and proportion 
were revealed which could not have been suspected in the 
course of construction. 

If this fact and feature are repeatedly and emphatically 
referred to in these studies, it is partly because of their 
conspicuousness in the construction of the Bible and partly 
because of their convincing tribute to its divine origin. In a 
day when there is a combined assault upon the supernatural 
element in the Word of God, it is of first importance to 
recognize its unique claims to supreme authority. There 
are two ways of destroying this authority: first, by letting 
it down to a common level, and, second, by lifting other 
books to its level: in both cases it ceases to be superior or 
supreme. Every mark of the uniqueness and solitariness 
of the Holy Scriptures should be noted and emphasized; 

70 



MATHEMATICAL FEATURES, 

and this is one : that they contain a system of mathematical 
number and order which cannot be due to any intention on 
the part of any human writer, or to an agreement between 
them all ; and hence must be attributable to a divine design. 

If we examine more closely we discover certain prominent 
numbers, such as three, five, seven, twelve, constantly re- 
appearing in the structure of individual books, as in the 
five sacrifices or offerings in Leviticus, in the "Pentateuch," 
of Psalms, etc., the Epistles to the seven churches, both by 
Paul and John, etc. 

The correspondence reaches to matters even more 
minute. In nature, seven is divided into four and three, 
as in the octave of sounds, where the half notes as on the 
piano key-board separate the keys into two groups, or, in 
the octave of colors, with its three primary and four secon- 
dary. Twelve, both in nature and Scripture, represents the 
multiple of three and four, as in the pyramid with its four 
sides and three dimensions, length, breadth, height, etc. 

All this shows that the God of the Worlds is the God 
of the Word, and that He works by fixed laws and methods, 
and nothing is accidental or imperfect, or insignificant.* 
We do well to search for concealed proportion, not express- 
ed by any enumeration, but embedded in the structure, as 
when we find seven pregnant sentences spoken by our Lord 
on the cross, seven statements about Christ's relation to the 
church in Ephesians v 125, 32, etc., seven features of church 
unity in Ephesians v 4-6, seven marks of final perfection, 
Revelation xxii 13-5. 

The Book of Daniel is happily so divided as to indicate 
its contents: twelve chapters, the first six recording as 
many tests in which the worldly wisdom and policy of 
Babylon and its magi are seen in competition with the 
superior wisdom and principles of the captives of Judea: 
and the loyalty of the holy children enters into successive 
conflicts with idolatry, and God's servants are in each case 
more than conquerors ; then six more chapters, recording as 
many visions of God and the future which constitute this 
book the Old Testament apocalypse. 

The structure of the Book of Esther shows peculiar sym- 



*These matters are followed more in detail in the Author's 
"Exeter Hall Lectures"— "God's Living Oracles" and "The Bible 
^nd Spiritual Criticism." 

7^ 



KNOWING THE SCRIPTURES. 

metry. It towers far above the other historical narratives 
of the Old Testament, its composition being nearly perfect, 
as Prof. Schultz has remarked. The history develops scene 
after scene in swift succession and advancing toward the 
climax in a series of acts which have a fascinating interest, 
and reminds us of a well-planned drama and masterly novel, 
both in one. The first chapter is an introduction, the last 
a supplement. Between lie eight chapters, four of which 
show how the knot was tied, another plot formed ; the other 
four, how the knot was untied and the plot defeated and re- 
versed, or to adopt a phrase from the book, "turned to the 
contrary." Two of these eight chapters regularly belong to- 
gether in the first part because of the relation of plot to coun- 
terplot ; in the second part, because they refer to the removal 
of an identical difficulty. 

The Pentateuch of Psalms, already referred to, is seen 
not only in the five books in which the whole hundred and 
fifty are arranged, but in the close correspondence with the 
Mosaic Pentateuch: 

1. Psalms i-xli. Correspondent to Genesis; 

2. Psalms xlii-lxxii. Correspondent to Exodus ; 

3. Psalms Ixxiii-lxxxix. Correspondent to Leviticus; 

4. Psalms xc-cvi. Correspondent to Numbers; 

5. Psalms cvii-cl. Correspondent to Deuteronomy. 

The resemblances are not fanciful; the studious and de- 
vout Hebrews long ago found in Psalm i, the reference to the 
Tree of Life in Eden; in Psalm xlii, to the oppression of 
their fathers in Eg}-pt; in Psalm Ixxiii, the despair of the 
alien and the privilege of drawing near to Jehovah ; in 
Psalm xc, the disastrous story of the wilderness wandering 
and a generation's graves; and in Psalm cvii, the approach 
to the Pr(«Tiised Land. 

The fivefold structure in the great forecast of IMessiah in 
the very heart of Isaiah's prophecy is very striking, though 
not at first apparent (Isaiah lii:i3 to liii:i2). 

1. Lii:i3-i5. Jehovah's estimate of His Servant, however 
marred. 

2. Liii:i-3. The despisers' and rejectors' estimate of Him. 

3. Liii:4-6. The believers' estimate of Him as Saviour. 

4. Liii:7-9. His vicarious character and sufferings. 

5. Liii:io-i2. His ultimate achievement, victory and 
glory. 

72 



MATHEMATICAL FEATURES, 

Of numerical structure, many students, like F. W. Grant, 
in his "Numerical Bible," find numbers so embedded in the 
very structure of the Word of God that they beUeve it to be 
one method of stamping divine design upon the Scriptures ; 
and close investigation shows amazing numerical symmetry 
where a careless reader would never suspect it, as in Exodus 
xiv:i9, 20, 21, in eacn of the three verses in the Hebrew 
there are seventy-two letters. This seems a trifling thing, 
but these verses form the heart of the narrative. 

An English writer reckons in case of Elijah, eight mira- 
cles, and in Elisha's ministry, a "double portion," sixteen; 
and he thinks Paul, as a "chosen vessel" corresponds to Eli- 
sha, and was permitted to work exactly double the number 
of recorded miracles of our Lord, or of those mentioned as 
directly blest by his ministry. This writer curiously reckons 
the latter to be 153 — the number of fishes particularized as 
enclosed in the miraculous draught recorded in John xxi:ii ; 
and he finds Paul's recorded instances 306 — ^just double.* 

Whatever may be thought of the exactness of these cal- 
culations, this whole matter^^ of numbers as bearing on the 
structure of Scripture may yet become one of the most con- 
spicuous proofs of a divine mind. To attribute all this to a 
deliberate intention of the human writers taxes credulity. 
This numerical law lies so embedded in the very construc- 
tion of the Word of God that it is only now beginning, after 
all these centuries, to be discovered by the most minute 
search. 

A striking instance of numerical structure is found in 
Philippians ii:5-ii, where the contrast is so vivid between 
the humiliation and exaltation of our Lord Jesus Christ. If 
the words be counted from the sixth verse to the end of the 
eleventh, there are about one hundred and twenty in the 
English, divided into two almost exactly equal parts, the 
first half describing His descension, and the second. His 
ascension, as though to hint that the one must be measured 
by the other somewhat as the height of one of the Alpine 
mountains we are told, is exactly correspondent to the depth 
of the lake at its foot. When we know how far our Lord 
went up, we may know how far He came down. 



*"A Double Portion," by Lieut. Col. F. Roberts. 

73 



KNOWING THE SCRIPTURES. 

In the Greek the numerical proportion is even more strik- 
ing. If the introductory phrase "Let this mind be in you 
which was also in Christ Jesus" — be placed by itself, with 
the companion phrase, "wherefore God also," which in- 
troduces the second half — there remains seventy-two words 
— half of which refer to the descent and the other half to the 
ascent. 

Some correspondences are very unique and striking. Not 
only are there five historical books which begin both the Old 
and New Testaments, but there were twelve tribes beside 
Levi in Canaan, and twelve apostles beside Paul in Judea ; 
there were three disciples to whom our Lord was manifested 
on the Mount of Transfiguration, James, John and Peter ; 
and three to whom He appeared after His ascension — 
Stephen the martyr, Saul the persecutor, and John the reve- 
lator. 

But m.athematics is also the science of proportion, and 
deals with forms like the triangle and pyramid, the square 
and cube, the circle and sphere. In the Tabernacle, the 
square and cube are prominent. It was a threefold 
cube thirty cubits long, ten broad and ten high, the Holiest 
of all being a perfect cube. The Laver seems to have been 
circular, and the golden lampstand suggested the inverted 
triangle. These proportions reappear in the Temple of Sol- 
omon and City of God in Revelation xxi, xxii. 

There are many who think that the ideal structures, re- 
ferred to in Scripture metaphors, are pyramidal. For exam- 
ple, the spiritual Temple so sublim.ely outlined by Paul and 
Peter (Ephes. ii; i Peter ii.) of which Christ is both corner- 
stone and capstone — "Headstone of the corner" — (Psalm 
cxviii :22; Zech. iv:7). Zechariah particularly seems to 
have in mind a stone which when laid, completes the struc- 
ture ; and it is a beautiful conception that this Holy Temple 
is one which both commences in our Lord as cornerstone and 
culminates in Him as capstone : for in a pyramid there can 
be but one crowning stone, itself a perfect pyramid and an 
image of the whole ; and by the lines and angles of the two — 
the corner and capstones, all the other lines and angles must 
be controlled. 



74 






THE LAW OF GRAMMATICALr 
CONSTRUCTION. 



7$ 



IX. 

THE LAW OF GRAMMATICAL 
CONSTRUCTION. 

Grammar is the science of correct language. It has 
to do with the accuracy of individual words, and their 
proper usage, and their arrangement in sentences, and 
articulation into the body of discourse. As in any organic 
structure perfection depends on minute mutual adaptation 
of all parts, so, in all speech, the exact expression and 
conveyance of thought and meaning depend on the right 
choice and place of every word, even to the smallest 
particle, and the right relation of every member of a 
sentence to all the rest. 



76 



IX. 

THE LAW OF GRAMMATICAL 
CONSTRUCTION. 

THE Scriptures, being a form of sacred literature, 
need to be interpreted, in part, by literary methods 
though not exclusively as if they were a merely hu- 
man product. They need to be examined in the fol- 
lowing ways: 

1. Structurally — to find out how the body of divine truth 
is framed and fitted together ; of what parts composed, how 
those parts are combined, and what is their mutual relation 
and bearing upon the whole result. 

2. Philologically — with reference to the three or four 
original languages in which the Bible was written or which 
mould its forms of speech, the Hebrew and Chaldaic, Greek 
and Aramaic with the peculiarities of each. 

3. Historically, with relation to the times and places, 
persons and events connected with its preparation, and the 
efifect of temporal circumstances and conditions upon its 
character as a book and its mission to mankind. 

4. Spiritually, as a book of salvation, pre-eminently, and a 
revelation of God in His essential character, and dealings 
with the human race, all else being incidental and subor- 
dinate. 

With such fundamental principles kept in view. Scripture 
studies cannot be too minute and critical, and will only dis- 
cover more and more the consistency of the Word of God 
with itself and its Divine Author. 

A general orderly arrangement is everywhere manifest 
in this inspired book. ''Order is Heaven's first law," wrote 
the poet Pope, and this law pervades all God^s handiwork. 
In hundreds of instances, the order is part of the inspiration, 
and therefore inviolable, to be reverently regarded as con- 
veying an integral part of the lesson to be learned. The 
succession of thoughts, words and deeds is often also a pro- 
gression of procession, in which there is constant advance 
toward a complete unfolding of some truth, even the order 

V 



KNOWING THE SCRIPTURES. 

being tributary to the purpose in view. The whole gram- 
matical and rhetorical arrangement of inspired utterances 
is therefore to be held as sacred, keeping asunder what 
God has not joined, and what He has joined not putting 
asunder. 

Some of these laws and principles, in the grammatical 
sphere, we are now about to illustrate. 

Inspiration covers grammar, for it controls the exact 
forms of language in which God expresses Himself. In 
the Word of God we are taught that we must not disre- 
gard or change anything or count it as of no consequence. 
This will appear if the following passages are carefully 
compared : 

Hebrews xii '.2y, Galatians iv :g, John viii 158, John x 134- 
36, Matthew xxiii:37, Galatians iii:i6, Matthew v:i8. 

If these passages are examined it will be seen how 
important is a single phrase, for in the first quotation the 
argument turns on one phrase, ''Yet once more;" in the 
second, on the passive, rather than the active voice of a 
verb; in the third, on the present, rather than the past 
tense; and in the fourth^ on the mood of a verb; in the 
fifth, on the inviolability of a single word; in the sixth, on 
the singular number rather than the plural of a noun; and 
in the last, on the retention of a single letter, and that the 
smallest in the Hebrew alphabet, and even a little stroke 
or mark used to distinguish one letter from another. Taken 
together, these Scripture utterances so guard the Word of 
God that they forbid the alteration or omission of a phrase 
or word, the change of voice, mood or tense in a verb, or the 
number of a noun, or even a letter or stroke of a letter. 

The Jews showed a jealousy for even the letter of 
Scripture that we. Christian believers, might well emulate 
and imitate. They found in every detail a significance, and 
copyists sought to make the Old Testament manuscripts 
exhibit the sense which devout scribes thought they had 
detected, as in the use of majascula, or larger letters at 
times, as in Deuteronomy vi 4, which we shall refer to later. 

The Massorites, so-called, so critically examined the text 
of the Old Testament, that they marked not only its divi- 
sions, but its grammatical forms, letters, vowels, accents, 
etc. They counted words and even letters and recorded 
the numbers at the end of each book, enumerating in the 

78 



GRAMMATICAL CONSTRUCTION, 

iPentateuch, for example, i8 greater, and 43 smaller por- 
tions; 1,534 verses, 63,467 words, 70,100 letters, etc. While 
much of their work was elaborate and minute^ and led to 
fanciful notions and interpretations, it served two great 
ends : first, to detect most minute peculiarities in the Holy 
Writings, which otherwise would escape careless readers : 
and to preserve the original Scriptures in their purity by 
making alterations impossible without detection. 

Grammar teaches us to examine closely the exact mean- 
ing of words. 

Take the word, ''zvafch/' found in the New Testament 
twenty-seven times as applied to spiritual vigilance, and 
being the equivalent of three Greek words (agrupneo, 
gregoreo and nepho). The first means to abstain from 
sleep, to keep awake; the second, to arouse oneself, and 
shake off lethargy, a stronger word, inplying activity as on 
the part of one who is fully awake; the third means to 
abstain from drink which produces stupor as well as sleep, 
and therefore conveys the additional idea of sobriety — 
keeping sober as well as awake. O'uly as all these mean- 
ings are combined do we get the full force of the Scripture 
exhortations to watchfulness. We are not only to keep 
awake, but to keep active, and in order to both, to keep 
sober minded, avoiding the intoxication of this world's 
seductive pleasures. Here grammatical study not only re- 
veals the exact force of Scripture language but the moral 
and spiritual lesson to be conveyed. 

Another very important grammatical feature is emphasis. 
Both in the Hebrew and Greek tongues the stress upon 
a word is indicated by its place in the sentence and some 
other signs of comparative prominence. Context and cir- 
cumstances so often guide to correct emphasis that they 
should be regarded as necessary to exposition, as when our 
Lord contrasting earlier and imperfect teachers with Him- 
self, says : 

"Ye have heard that it hath been said by them of old time : 
But / say unto you." 

Here the obvious emphasis is on the first personal pro- 
noun, "I." And so when contrasting the worldly spirit of 
Pharisees, seeking human applause, with the true worshipper 
doing his alms and offering prayers to the unseen God, He 
says; 

73 



KNOWING THE SCRIPTURES. 

"They have their reward; but He shall reward thee," it 
is equally plain that the emphasis lies upon the present 
and future tenses. 

Sometimes emphasis is determined by idiom, but this 
again demands special study of idiomatic forms of speech. 

Few readers have any proper conception of the import- 
ance and significance of emphasis upon which the entire 
meaning often hinges. The order of words will often 
either obscure or reveal the sense. In the original of Mat- 
thew xxvii:47, the words stand thus: "Elias calleth this 
man," but, when the cases of the nouns are examined it 
becomes plain that the grammar changes the order and 
emphasis: "This man calleth Elias." 

Again in Job xxix:i5, the obvious emphasis is on the 
merciful ministries performed by Job himself who is accus- 
ed of wrong-doing : "Eyes to the blind, and feet to the lame, 
became I." 

In Isaiah llii 14-6, the constant stress is upon "o?/r griefs," 
"sorrows," ''transgressions," "iniquities." He was not suf- 
fering for Himself but for us : the contrast is between "%ve" 
and ''Himr 

So important is this department of biblical study that 
Mr. Rotherham, the brilliant English scholar, has given 
many years to the preparation of an ^'emphasized" version 
in which he seeks to express and exhibit, by parallelism, 
arrangement and position of words, corresponding English 
idioms, and italics or capitals, the emphatic words in every 
sentence of both Testaments — and we must refer the reader 
to this colossal work of learning and painstaking care and 
ingenuity for further hints upon this engrossing subject. 
He shows in his introductory chapter, "Concerning Em- 
phasis," how by position, repetition, formal expression, etc., 
the very word or words may be discovered upon which the 
Divine Revealer of truth would have the stress fall, and 
how we may thus discern the special point where the lesson 
is most to be found. Examples of this will frequently re- 
cur as we proceed to examine other laws and principles of 
Bible study: but we have here called attention to this mat- 
ter as inseparable from the grammatical study of the Word. 

A very important principle in grammatical structure is the 
relation of primary to secondary members of a sentence. 



GRAMMATICAL CONSTRUCTION. 

For example, the imperative and the participle. 
Where in any injunction, an imperative is found with 
participles, the former represents the main thought and the 
participles the subordinate one, the latter often suggesting 
the means or helps to the carrying out of the main injunc- 
tion. For this reason it is to be regretted that the tenses and 
words of the original are not always faithfully reproduced 
in translation. A conspicuous example both of the principle 
advocated and the disregard of it in translation is found in 
I Peter i :i3-i6. Here there are three imperatives and three 
participles : 

**Hope to the End." "Girding up the loins," &c. 

"Be Ye Holy" (the latter re- "Being Sober." 

peated). "Not fashioning yourselves," 

&c. 

Here are two injunctions "Hope to the End," anH "Be 
Ye Holy," and the participles indicate how the commands 
are to be obeyed ; by disentangling the affections from 
worldly objects, by maintaining a holy sobriety and control 
over the flesh; and by keeping before us the divine model 
of holiness. It is more than a pity that such a homiletic 
and practical outline should be obscured by not adhering 
to the grammatic form of the original. 

Another instance, where however the structure is pre- 
served, in Jude 20-21. 

Here the main member is : The helps to this duty are 

three : 
"Keep yourselves in the "Building up yourselves," 
love of God." "Praying in the Holy Ghost," 

"Looking for the mercy," &c. 

In other words, if we would he kept by God from stum- 
bling, we must keep ourselves in His Love; and, to keep 
ourselves in His Love, we need to make ourselves more 
and more familiar with His Word and its teachings; to 
maintain habits of intimate prayer-fellowship; and to fix 
our gaze upon the great future re-appearing of the Lord. 

Similar instances of the relation of imperative and par- 
ticiple may be found in Matthew xxviiiip, 20: 

"Go ye;" "Baptizing," 

"Disciple all nations ;" "Teaching." 

81 



KNOWING THE SCRIPTURES. 

Here the main thing is making disciples — the rest indicates 
how to train disciples as witnesses, and edify them as be- 
lievers. 

Again in James v:i5: 

"Let him call for the Elders, 

And let them pray over him ;" "Anointing him with oil." 

The prayer of faith is the main thing — the anointing with 
oil, a subsidiary, symbolic form. How different would be 
the impression of this passage if it read, "Let them anoint 
him with oil, praying over him," etc. 

Thus we have found grammatical study to serve a mani- 
fold end : first to show the construction of a sentence ; then, 
the exact meaning of words, and the reason for their precise 
form, declension, conjugation, etc. ; then their proper ar- 
rangement and comparative prominence ; and finally the re- 
lation of the primary and secondary clauses, or the principal 
and subordinate members of a sentence. All this is but one 
more illustration of the duty and profit of searching the 
scriptures, which like other workmanship of God, not only 
bear the most microscopic scrutiny, but only so disclose 
their perfection. 



82 



X. 

BIBLE VERSIONS AND TRANSLATIONS. 



83 



X. 

BIBLE VERSIONS AND TRANSLATIONS. 

The original Scriptures were written in Hebrew", with 
some parts in Chaidee, and others in a peculiar dialect of 
Greek. Attempts were naturally made to make these 
originals available by translations into other vernacular 
tongues. But translation is necessarily imperfect. Lan- 
guages are not uniform in vocabulary or significance, and 
exact equivalents are not always to be found. Hence 
arise difficulties of rendering v/hich perplex the most 
learned linguists, and all that is practicable is to choose 
the best available words to reproduce the original. No 
inspiration can be claimed for such human reproductions, 
yet they are practically safe guides. 



S4 



X. 

BIBLE VERSIONS AND TRANSLATIONS. 

WHILE only such approximate accuracy can be 
claimed for even the most perfect rendering, 
it is remarkable how faithful all the standard 
translations are, and most remarkable how, 
amid all the thousands of doubtful disputed 
renderings, even of the most perplexing passages, not one 
affects a single vital doctrine of the Word of God. There are 
over three hundred different expositions of Galatians iii:2o; 
but, whichever be adopted, no essential truth is at risk. We 
cannot but believe that the God of the Bible has superintend- 
ed the translation of the Book into more than five hundred 
tongues, raising up men for this stupendous task and guid- 
ing them in it, so as to make their work practically unerring. 
We advise every reader if possible to study the originals ; 
if that is impracticable, to get the best helps to the under- 
standing of them, in the way of hteral renderings, such as 
that of Rotherham, Spurrell, Young, etc., and the most de- 
vout commentators. But it behooves us to remember that, 
though our great standard versions are only reflections of 
the originals, they are, like our ovsm image in a mirror, 
which, though not the man himself is for all practical pur- 
poses his reproduction, sufficient guides in the understand- 
ing of God's Word, so that it is only the most captious who 
object to them because they are only translations. 

There are some confessedly inexact and inadequate ren- 
derings, and, whenever found, such should be carefully no- 
ted, and it is well to make the margin of one's own Bible the 
place of such record, indicating also the best possible ren- 
dering or paraphrase to convey the thoughts otherwise ob- 
scured. 

Some inadequacies are inherent in the poverty of lang- 
uage and are unavoidable. Sometimes a word means too 
much, or, again, too little ; lacks definiteness and precision, 
or fails to express delicate shades of meaning. 

85 



KNOWING THE SCRIPTURES, 

For example, the English word, ''World," is too compre- 
hensive. It is used to render four or five Greek words, one 
of which means the earth; another, the cosmos, or created 
cosmic order; another, the age or indefinite time; and an- 
other, the world as the habitation of the human race. To 
discriminate these is difficult, yet often very necessary, for 
to confuse them is often to obscure or miss the meaning. 
This will clearly appear if the word, aion, or eon, be uni- 
formly rendered "age," in which case the sense becomes 
not only luminous where now obscure, but sometimes whol- 
ly new. For instance, examine the following among many 
texts : 

Matthew xii:32 — ''Shall not be forgiven, neither in this 
age nor in the age to come." 

xiii :39! — "Harvest in the end of the age." 
xxviii :20 — "Unto the end of the age." 
Romans xii \2 — "Be not conformed to this age." 
2 Corinthians iv:4 — ''The God of this age." 
Galatians i 14 — "That He might deliver us from that pres- 
ent evil age." 

Ephesians i :2i — "Not only in this age, but in the age to 
come" (ii:7). 

2 Timothy iv:io — Titus ii:i2 — "Present age." 
Hebrews vi :5 — "Tasted the powers of the age to come," 
etc. 

There is an easy way to discriminate these kindred words, 
if we render ge, "matter-world," cosmos, "created-world," 
aion, time-world, and oikoumene, "inhabited-world ;" but 
in some way the reader should learn to distinguish them. 

If the above cited passages, and others like them be care- 
fully examined, and the context studied, it will be seen that 
the stress is upon the world-age, or period of time preced- 
ing the second appearing of the Lord. During this whole 
dispensation Satan, as the God or Prince of this world, is 
largely in control. He is seeking by masterly strategy and 
plausible subtlety, to draw away disciples into error both of 
doctrine and practice ; to blind the eyes of men to the su- 
preme beauty and value of what is immaterial, invisible and 
eternal by the transient and hollow baubles of the material, 
visible and temporal. He seeks also to impose upon even 

86 



VERSIONS AND TRANSLATIONS. 

the believer by counterfeits of what is spiritual and divine. 
Hence the need of being perpetually on our guard against 
his sophistries and subtleties; of not being conformed to the 
notions and patterns of this present evil age. So perilous is 
this age in its temptations, and so awful in its coming judg- 
ments, that one grand object of our Lord's whole mission 
was to deliver us from it; and those who live in it but are 
not of it, are like travelers on a mountain top, or Moses 
upon Pisgah, they see things in their relations ; they com- 
pare the desert with the land of promise, the present evil age 
with the coming age of glory, and so actually foretaste the 
age to come, and get a growing distaste of the age 
that now is. 

Some such new views of biblical truth are the fruit of a 
searching study to **know the Scriptures and the power of 
God" in them, by ascertaining just what the language 
which they employ is meant to convey. 

Psalms xxxvi:i reads in the authorized version: 

*The transgression of the wicked saith within my heart, 
that there is no fear of God before his eyes." 

This conveys no very clear, intelligible idea. Mrs. Spur- 
rell translates: 

"The rebellion of the wicked causeth him to say within his 
heart : 

'There is no fear !' 

God is not present to his sight." 

This is both intelligible and impressive. 

Dr. John DeWitt paraphrases thus: 

''Sin's oracle voice possesses the wicked man's heart, and 
his eyes have before them no God to be feared." 

Similarly, Psalm x:4 should be rendered: 

'The wicked, in the height of his scorn:— 
'God will not requite! 
No God!' 
Such are all his thoughts." 

Here the very abruptness of the transition expresses the 
haughty arrogance of the blasphemer. Sin is personified, 
assuring him that he may sin with impunity. Falsehood, 
like a lying spirit, a demon, possesses him, and emboldens 
him to say, 'There is no future judgment" — "nQ Qqd. tQ re- 

^7 



KNOWING THE SCRIPTURES. 

quite/* The short, abrupt, fragmentary, exclamatory ut- 
terance is so far a part of the design that the supplying of 
extra words rather spoils the majestic brevity of the orig- 
inal. Sin is madness and strikes quick, sharp blows at God, 
and it is the manner of a madman to utter short and unfin- 
ished exclamations, like the mutterings of a wild beast. 

So, in Psalm xiv:i : 

*The fool (atheistic fool) hath said, in his heart, *no 
GOD !' " i. e., "I would there were none !" This, or some- 
thing like it, may be what is meant, as though he conspired 
to get God out of the way. An incomplete sentence leaves 
the imagination room to fill out the meaning. But the bot- 
tom idea in any case, is that sin hardens the heart, embold- 
ens the sinner, and ends in his being given over to a repro- 
bate mind (Rom. i:28). 

In the judgment of many scholarly exegetes no italics 
should be used in a translation. They represent words sup- 
plied by translators ; if the original implies such words they 
need not be italicised; if it does not, to supply them is un- 
wise, perhaps irreverent, for it may obscure and even per- 
vert the sense. In Psalm xxii, the whole of the opening 
verses is broken up into short ejaculations and exclamations, 
probably to make more vivid the dying agonies of the Suf- 
ferer, whose strength is gone and whose breath is too short 
to complete a single sentence. How pathetic if read as in 
the original, 

"My God! My God! Why — forsaken me? — far from 
helping me! — words of my roaring!" 

Bishop Alexander, appreciating this singular feature of 
the Hebrew, calls this a Psalm of Sobs/' 
Psalm xcix:i reads: 

*The Lord reigneth ; let the people tremble ! 
He sitteth between the cherubim ; let the earth be moved." 

Here, without doubt, the sense is inverted; it should read : 
"Jehovah is King, let the people be never so impatient : 
He sitteth between the cherubim, let the earth be never 
so unquiet" (EngHsh Psalter). 

If the latter be the true rendering, the thought is, that, 
however men may be troubled by the course of events or 
tremble with fear, Jehovah is still Sovereign; and sits firm 



VERSIONS AND TRANSLATIONS. 

on His throne, however the earth shakes and is unsteady. 
Not only does this rendering completely invert the whole 
conception, but it supplies infinite encouragement to a be- 
liever, to look away from all earthly commotions and hu- 
man disturbances to Him who is eternally calm and un- 
moved — immutable, while all else changes, the controller of 
all men and all events, without whose permission no disas- 
ter can occur, and who makes even the wrath of man to 
praise Him, and the uprisings of the people to prepare the 
way to His final triumph. Nothing takes place that is not 
part of His plan or in some way promotes it. 

The Greek word in Gal. iv :i6; Eph. iv:i5, means not only 
to speak, but to act, live the truth — to be true. It includes 
all, and is used but twice; in both cases how much clearer 
the meaning if literally translated : 

^*Am I become your enemy because I am true to you/' or 
"deal truly with you," not only ''speak the truth," but live it. 
"Truthing in love" means more than ''speaking the truth in 
love" — it includes being true, wholly governed by what is 
sincere and genuine. The ideal character is one which thus 
combines truth and love, in v/hich truth is always mingled 
with love, and love alwavs faithful to truth. 

The value of an exact rendering never perhaps more ap- 
pears than in Romans v :g, lo, where is a turning point of 
the whole New Testament. 

"Much more being justified we shall be saved from 
wrath." 

"Much more being reconciled, we shall be saved by His 
life." 

If reconciled and justified, we are already saved from 
wrath and from enmity ; but the thought is that, being 
thus saved, we shall be kept saved, kept safe in His life, 
and not only so, but kept alzvays rejoicing."^ By his death 
we were delivered from judgment and reconciled to God. 
But He who died is risen no more to die, and in His undy- 
ing life the saved believer finds a sphere and atmosphere of 
eternal abiding and security, which assures him he shall 
never lapse into a condition of enmity and incur wrath 
anew. So important is this short sentence: "We shall be 
kept safe in His Life," that it first suggests that phrase 

*Dr. Moule on Romans. 

89 



KNOWING THE SCRIPTURES. 

which from this point on becomes the dominant phrase of 
the inspired Word — recurring hundreds of times : "in 
Christ/' or "in Christ Jesus," or its equivalents, ''in Him," 
"in whom," etc. Comp. Eph. 1:3-13. In these ten verses we 
have "in Christ" or its equivalent at least nine times, cover- 
ing all God's gracious plans from His eternal choice "in 
Him," to the obtaining of the inheritance "in Him." 

Resemblances between words, both beautiful and instruct- 
ive, are not always easily transferred to another tongue. 

In I Timothy iii:ii, "not slanderers" is in the original, 
*'not diabolic/' hinting at accusation in a mahgnant, devilish 
spirit. 

iv :5 — "Sanctified by the Word of God and prayer.'^ 

Here the last word means holy converse or communion 
with God, a personal meeting and conference with Him. 

The word, prokope, "advance," how like proskope — 
**stumbling-block ?" The close resemblance between the orig- 
inal words helps to hint the lesson, that a trifling difference 
may turn what would be progress into hindrance, both to 
self and others; and again, prokriina, "prejudice," how like 
prosklisis, "partiality — " "Without prejudice, doing noth- 
ing by partiality" (i Tim. v:2i). May not the resemblance 
here hint kinship? 

James uses two kindred words, both rendered "gift," i:i7; 
one means the act of giving — giving in its initiatory stage ; 
the other the gift, as bestowed, the boon when perfected. 
**Every good giving and every perfect gift" (Comp. Roth- 
erham and Canon Fausset.) 

The best commentary on Scripture is Scripture itself — 
''comparing spiritual things with spiritual" — which 
3aelds a threefold result, interpretation, illustration, 
illumination. The Bible is its own lexicon, defining its 
terms; its own expositor, explaining its meaning; its 
own interpreter, unlocking its miysteries. Astonishing 
acquaintance with God and the things of God become 
possible through familiarity wdth this one Book, and 
surprising skill in handling and W'ielding his sword of 
the spirit, is attainable through practice in its use with- 
out recourse to outside aid. 



90 



XI. 
BIBLICAL NAMES AND TITLES. 



91 



XI. 

BIBLICAL NAMES AND TITLES. 

There is a distinct science of nomenclature — a sys- 
tem of names — in the "Word of God. Usually the prom- 
inent human names have a historic or symbolic signifi- 
cance, closely related to the narrative. But uniformly 
divine names and titles are full of meaning, and used 
sparingly and significantly. Upon them as a basis a 
whole scheme of interpretation rests; even the order 
in which such names occur is not accidental but designed, 
as constituting part of the lesson taught. The com- 
pound names of Jehovah have a particular interest and 
importance. The Name and Nature of God are uni- 
formly used as equivalents. 



92 



XI. 
BIBLICAL NAMES AND TITLES. 

THE leading name, Jehovah, occurs ii,6oo times, 
and it is a blemish, if not a blunder, that it finds 
its way into the English translation four times 
only (Exod. vi:3; Psalm lxxxiii:i8; Isaiah xii:2; 
xxvi:4), shutting out the common reader from 
the full significance of hundreds of passages, such as Psalm 
viii :i, which should read, "O, Jehovah, our Lord." 

The Jews, superstitiously fearful of needlessly pronounc- 
ing this august name, substituted for it when reading aloud, 
"Adhonai," "Lord ;" and, so came in the Septuagint version, 
the Greek equivalent, ''kurios," and in the English, which 
followed the Septuagint, "Lord," capitals indicating that the 
original is "Jehovah;" but, practically, this covenant name, 
upon which Jehovah himself laid such stress, is eliminated 
from both these versions. 

The meaning of Jehovah is too complete to put into 
words. It seems a compound of the three tenses of the 
Hebrew verb, *'to be," expanded in the familiar sentence, 
**Who is and was and is to come/' conveying the idea of an 
existence to which past and future are also present, the 'T 
AM," or the Everliving One (Exodus iii:i4; Rev. i:8). 

As used it suggests also the everlovijig One, being con- 
nected with grace and salvation that have their origin in 
an eternal past, their outworking in progressive present, 
and their perfect goal in an eternal future. Jehovah, there- 
fore, as the covenant name, conveys the conception of the 
Immutable One, Whose purpose and promise are as un- 
changing as Himself, "the same yesterday and to-day and 
forever." 

Were this great name always reproduced in the English, 
and especially in New Testament quotations from the Old, 
it would prove that our Lord Jesus Christ is absolutely 
equal and identical with the Father ; for passages which, in 
the Old Testament contain the name, "Jehovah," are so 

93 



KNOWING THE SCRIPTURES. 

quoted and applied to Him in the New as to demonstrate 
Him to be jEHOVAH-Ji:sus, one with the God of the Eternal 
Past, Himself God maniiested in the flesh, in the present, 
and the coming God of the Future. This is the climax of 
all arguments and evidences touching our Lord's Deity, for 
example : 

Hebrews i:io: "Thou, Jehovah, in the beginning hast 
laid the foundation of the Earth," etc. This is from Psalm 
cii .'25-27, which whole psalm is addressed to Jehovah, 
whose name occurs eight times. Yet this magnificent trib- 
ute to the eternity and immutability of Jehovah, the Creator 
and Covenant God, is here applied to His Son. 

"Prepare ye the way of Jehovah" (Matthew iii:3, from 
Isaiah xl:3). 

"Jehovah, our Righteousness" (Jeremiah xxiii:6; Ro- 
nans iii; i Cor. 1:30). 

Most complete and conclusive is Revelation i:8, 11, 17, 18. 

Taken together these passages present the Son of God 
in four aspects, any one alone proving His Deity: He is 
"The Alpha and Omega ;" "The Beginning and the End- 
ing;" "The First and the Last;" "The Lord, who is and 
was and is to come, the Almighty" — four descriptive 
phrases which are not mere repetitions of one idea in dif- 
ferent words. 

"Alpha and Omega," first and last letters of the Greek 
alphabet, suggest literature — the written Scriptures ; "Be- 
ginning and Ending," the material creation ; "First and 
Last," the Historic Ages, or Time-Worlds ; "Who is and 
was and art to come," Jehovah's Eternity. 

Thus He is here declared, declares Himself, 

The Subject Matter of all Scripture; 
The Creator of all worlds and creatures; 
The Controller of all History; 
The Eternal, unchangeable Jehovah. 

Rabinowitz said: "What questioning and controversies 
the Jews have kept up over Zech. xii:io: 'They shall look 
upon Me whom they pierced.' They will not admit that it 
is Jehovah whom they pierced, hence the dispute about the 
word 'whom;' but this word is simply the first and last let- 
ters of the Hebrew alphabet — Aleph, Tav. Filled with awe 
and astonishment, I open to Rev. i:7, 8, and read these 

94 



BIBLICAL NAMES AND TITLES. 

words of Zachariah, as quoted by John : 'Behold, He com- 
eth with clouds ; and every eye shall see Him, and they also 
that pierced Him;' and then heard the glorified Lord say- 
ing ;***'! am the Alpha and Omega.' Jesus seemed 
to say: *D'o you doubt who it is whom you pierced? I am 
the Aleph, Tav — ^the Alpha and Omega — ^Jehovah the Al- 
mighty/ " 

Three representative names are applied to the Son of 
God— "Jesus or Saviour," "Christ" and "Lord." 

Jesus (Saviour) is the human name, linking Him with 
humanity, whom He came to save; Christ (anointed), the 
messianic name, with prophecy which He came to fulfil ; 
and Lord, the Jehovah name, with Deity, whom He came 
to represent and reveal. These three names have, when 
used, a definite order. The historic order is in the angelic 
announcem.ent to the shepherds of Bethlehem — "a Saviour 
Who is Christ, the Lord" (Luke ii:ii). On the Day of 
Pentecost, "God hath made that same Jesus, both Lord and 
Christ" (Acts ii:36), Peter put last the name "Christ" — 
"the anointed One" — for it was on that day that, having re- 
ceived of the Father the promise of the Holy Spirit, He 
shed forth this anointing upon His people (verse 33). 
When Paul uses the three names (Philippians ii:ii) 
"Jesus, Christ is Lord," he puts "Lord" last, emphasizing 
the fact that every tongue is to confess His divine Lord- 
ship. 

These three names hint the historic development, for up 
to His crucifixion, He was conspicuous as Jesus — after His 
resurrection and ascension, pre-eminent as Christ, the 
anointed and anointing One; He will come again as Lord 
to reign. 

These three names indicate also His threefold office and 
work — -"Jesus" suggests His career as a prophet, teaching 
men the truth ; "Christ," His priesthood, atoning for sin ; 
"Lord," Llis kingship ruling over men. The priesthood 
came into full exercise where the prophetic work ended, and 
the kingly begins where the priestly terminates. These lines 
of separation are not absolute, yet they indicate general 
facts. These three names likewise suggest man's relation 
and responsibility — Obedience to Llim as Prophet; Faith 
in Him, as Priest; Surrender to Him, as King. 

95 



KXOWIXG THE SCRIPTURES. 

It is very interesting to trace the compound names of 
Jehovah, such as "Jehovah-Elohim.'" "Jehovah-Jireh.'' ''Je- 
hovah-Rophi," "J^hovah-Xissi,'' '" Jehovah-Shalom.'' *'Je- 
hovah-Tsidkenu," "Jehovah-Shammah.'' (Compare Gen. 
i 4 ; xxii :i4 ; Exod. xv -.26 ; xvii :i5 ; Judges vi 124 ; Jeremiah 
xxiii:6; Ezekiel xlviii:35.) 

The first of these seven compounds identifies Jehovah. 
God of the Covenant, with the Creator; the second, with 
the Provider; the third, with the Healer; the fourth, with 
the Victor; the fifth, with the Pacificator, or Reconciler ; 
the sixth, with the JiistiHer ; the last, with the Indu'eller, the 
presiding center and absorbing charm of the heavenly city. 
It would seem as though there were not only a marvellous 
completeness here, but a designed order, the thought pro- 
gressing toward a culmination and consummation. 

"Jehovah" is compounded with Jah three times in Isaiah. 
so that, in one case, the names of God are duplicated and 
in another, triplicated ! 

The name ''Jah" is probably not an abbreviation for Je- 
horah, but the present tense of the verb, to he, and suggests 
Jehovah as the Present LmxG God. Though found but 
once in our English Bible it is in the Hebrew in forty-nine 
cases — seven times seven. 

Exodus XV :2; xvii:i6; Psalms Ixviii 14, 18; lxxvii:ii; 
Ixxxix :8 ; xciv \y, 12 ; cii :i8 ; civ :35 ; cv 145 ; cvi :i, 48 ; cxi :i ; 
cxii:i; cxiiiri, 9; cxvii/. 18 (2) ; cxvirig; cxvii:2; cx^aii: 
5 (2), 14, 17, 18, 19; cxxii:4; cxxx 13 ; cxxxvri, 3, 4, 21; 
cxlvi :i. 10; cxlvii :i. 20: cxlviiiri, 14; cxlix :i. 9; cl:i, 6 (2) : 
Isaiah xii :2 ; xxvi 14 ; xxxrvdii :ii (2). 

Why Jah should be thus used, if only a contrac- 
tion for Jehovah, cannot be seen. But if meant to em- 
phasize Jehovah's present activit}- and oversight, the 
Presence of God in daily life, we can easily account for its 
use. In each case, there is some reason why this aspect of 
present, lizing interposition is emphasized. Canon Cook 
says it was doubtless chosen by Closes in the first instance 
of its use to draw attention to the promise ratified by the 
name, '7 am/' 

This name is first found in Exodus xv:2. 

''My strength and my song is Jah ; 

He is become my Salvation." Exodus xv:2. 

96 



BIBLICAL NAMES AND TITLES. 

Here obviously, the stress is upon Jehovah's immediate 
interposition in appearing at the very instant of peril to 
overwhelm foes close on their heels, when delay would have 
made escapes impossible. Hence, this the first choral re- 
frain of Miriam's triumphal hymn first uses the name Jah. 

The name next occurs in connection with Moses' altar, 
called Jehovah Nissi — after the defeat of Amalek — when 
again Jehovah showed Himself a present deliverer. 

In the first instance of Jah in the Psalms, Jah is extolled 
as One Who rideth upon the heavens, a father of the father- 
less, and a judge of the widows, bending over us, as the 
overreaching skies, and to the destitute and desolate, an 
ever present Helper. 

Again in Isaiah xii :2, when the refrain of Miriam's song 
is quoted, the same exact name is combined with Jehovah: 

"My strength and my song is Jah Jehovah/' for both 
present and future deliverances are celebrated. Again in 
xxvi :4 the Song of Salvation : 

"Trust ye in Jehovah forever; 

For in Jah Jehovah is the Rock of Ages !" 

He is a present and a perpetual support and security. In 
the last instance of the use of Jah by Isaiah (xxxviiirii) 
it occurs twice, in Hezekiah's lament. Facing immediate 
death, he says, 

'T shall not in the land of the living, see Jah Jah," 

that is, no more in the experiences of a present daily life 
is he to behold this present God. 

The compounds of Jah are equally instructive: 

"Hallelujah" — "praise ye Jah" — first occurring in Psalm 
cvi:i. "Jehovah, the omnipotent God, reigneth" — a present 
ruler. 

When the names of God are interwoven with human 
names, it is always with a particular purpose and meaning; 
including the exact name chosen in each case. 

The name "Abram" was enlarged to "Abraham," and 
"Sarai" to "Sarah," by incorporating a syllable of Jeho- 
vah's name, as "Hoshea" was changed to "Jehoshua," or 
"Joshua," indicating in these parties a special property of 
Jehovah, a special relation to Him. "Jeconiah" and "J^' 

97 



KNOWING THE SCRIPTURES. 

hoiachin" differ only in the transposit'on of the two ele- 
ments composing the names: both mean "Jehovah will es- 
tablish." In Jeconiah, the sign of the future tense being 
cut off, the meaning becomes, "J^^ovah establishes." Prob- 
ably, originally called Jehoiachin (2 Sam. vii:i2) when he 
ascended the throne, and required to take a new name, he 
chose simply to transpose the two parts of the old one so 
as to keep its good omen. But Jeremiah shortened this 
name to "Coniah" (Jer. xxii:24, 28; xxvii, i), cutting off 
the notion of futurity, implying that Jehovah would not 
establish such a prince, as the events proved, for, after a 
reign of three months, he was carried captive to Babylon. 

Jacob's name was changed to ''Israel/' not ''Jehovah," 
but ''El/' being incorporated with the new name, ''El" hints 
at Almighty Power, as specially manifested to Jacob, and 
is in all God's transactions with him, it is "El," not "Jah" 
that is memorialized. In Genesis xxxvrii, God said to 
him, "I am El Shaddai," the third instance in which these 
two names occur (Gen. xviiii ; xxviii:3). Note the names 
"Beth-el," "Peni-el," "Isra-el," "El-elohe-Israel," meanim^- 
"House of EI," "Face of El," "Prince of El," etc. Jacob 
refers to God*s revelation to him by this name. In Genesis 
xliii:i4, he says, as to Benjamin, "El Shaddai give you ten- 
der mercy before the man !" In his final, prophetic blessing 
of Joseph (xlix:25) : 

"From the El of thy father there shall help be to thee, 
And with Shaddai there shall blessings be unto thee." 

"EI" set forth God's might, and Shaddai His exhaustless 
bounty, so that together they express The AU-hountiful 
One. 

Marked significance often attaches to human names such 
as "Adam," red earth; "Jacob." Supplanter; "Samuel," 
asked of El; "Micah," who is like Jah? "Malachi," my 
messenger. 

Our Lord called James and John "Boanerges," sons of 
thunder, because of their impetuous temper; Simon He 
called Peter, etc. 



XII. 
SCRIPTURE DIALECT AND SELF DEFINITION, 



99 



XII. 

SCRIPTURE DIALECT AND SELF DEFINITION. 

Human literature requires a lexicon and often a library 
of reference books, to disclose its meaning. For the most 
part the Word of God is its own dictionary and library of 
reference. Within its own compass may be found either 
the direct or indirect definition of its own terms, making 
the careful student in a large measure independent of 
outside help, and so enabling even the poor and simple 
to learn its meaning, and bringing it within universal 
reach. 



100 




XII. 

SCRIPTURE DIALECT AND SELF DEFINITION. 

CRIPTURE DEFINITIONS form a distinct depart- 
ment of Bible study. When the Holy Spirit gives 
the equivalent of His own terms there is no room 
for conjecture; and, in all most important cases, 
we are taught in what sense Scripture words are 
employed. Where such equivalents are given, if substituted 
for the words or phrases they define, the sense is made 
clearer, and often erroneous notions corrected. 

Hundreds of Scripture words are thus informed with a 
new significance. Though taken from terrestrial tongues 
they acquire a new celestial meaning by association with 
heavenly things; and as, in many cases, God has given us 
His own definitions, or equivalents, it is interesting to gather 
a sort of glossary of such terms, thus making a Bible lexi- 
con. Probably no important word would be found unde- 
fined or without material for definition; and Bible defini- 
tions thus constructed, should be adhered to, as guides to 
the understanding of Scripture, for so, without outside help, 
the most unlettered may come to knowledge. 

One prominent definition is that of Faith. 

Hebrews xii:i — "Now, Faith is the substance of things 
hoped for; the evidence of things not seen." 

This is probably less a definition of faith itself than a 
description of its effects, when it controls our experience, in 
giving, to what is future, reality and verity, and, to what is 
unseen, substantial value and visibility. Two classes of ob- 
jects are dreamy and shadowy ; the invisible and the far- 
distant. Being so constituted as to be most influenced by 
sensible and present objects, what lies behind that double 
veil of invisibility and futurity, is proportionately unreal 
and uninfluential. Faith gives vividness and presentness to 
what is unseen and distant. 

But faith has, in at least four cases, an indirect definition. 

Luke i:45 — ''Blessed is she that believed that there shall 

lOI 



KNOWING THE SCRIPTURES. 

be a performance of those things which were told her from 
the Lord." (Marg.) 

Acts xxvii:25 — "I beHeve God that it shall be even as it 
was told me." 

Romans iv:2i — ''Being fully persuaded that what He had 
promised He was able also to perform." 

Hebrews xi:ii — ''Sarah judged Him faithful who had 
promised." 

From such Scripture it is easy to frame a definition of 
Faith; it is belief, persuasion, judgment, that God is both 
able and faithful to perform what He has promised, and 
that there will be such performance. 

A kindred definition is found in John i:i2: "To as 
many as received Him * * * even to them that believe on 
His name." Here receiving is the equivalent of believing; 
and believing, of receiving. The importance of this defini- 
tion is immense, since the actual possession of Eternal Life 
depends upon it. In John xx:3i the object of the whole 
gospel record is stated to be that men might believe, and 
believing have life ; and so, in the very beginning, it is made 
plain what it is to believe. In the narrative believing is 
referred to about fifty times ; and in every case if receiving 
be substituted, the sense is perfect. 

For example, iii:i6: God so loved * * * that He gave 
His only begotten Son that whosoever receiveth Him might 
have Everlasting Life, etc. 

Thus no reader need lose the gift of God which is eternal 
life through Jesus Christ our Lord, by not understanding 
how to believe. He has only to receive him as God's gift, 
and receiving is so simple that it needs no defining. 

Love is defined : 

"Love is the fulfilling of the Law" (Rom. xiiiiio). 
"This is the Love of God that we keep His commandments" 
(i John v:3). 

The former text defines Love to Man and the second. 
Love to God. Love to man is the principle that works no ill 
to one's neighbor; and Love to God, the kindred principle 
that yields obedience to all His commandments — benevo- 
lence, manward and obedience, Godward. How that lifts love 
above any mere sentiment, caprice, emotion or even affec- 
tion, to the level of unchanging principle of life, what 
James calls the "Royal Law!" 

102 



DIALECT AND DEFINITION. 

Love, in that highest sense of tinseliish benevolence is 
also a new term in Scripture. It is more than either the 
complacent affection that responds to worth in others, or 
the selfish principle that reciprocates favors or anticipates 
them (compare Matthew v: 14-18). 

Sin is defined: . 

"Sin is the transgression of the Law" (i John iii:4). 

*To him that knoweth to do good and doeth it not, to him 
it is sin" (James iv:i7). 

"Sin that dwelleth in me" (Romans vii:2o). 

Here the first definition includes all sins of commission — 
the second of omission; and so the Westminster divines 
got their definition: "Sin is any want of conformity unto, 
or transgression of, the Law of God." The last suggests 
a further idea of sin as an inborn, inbred, indwelling pro- 
pensity and tendency. 

Repentance is both defined and described in 2 Cor. vii: 
9-1 1. In its essence it is "sorrow after a godly manner" — 
literally, a sorrow according to God — a phrase thrice re- 
peated here — and contrasted with a sorrow according to 
the world; one working life and salvation, the other death 
and condemnation. True repentance looks at sin as a crime 
against God primarily, in contrast with mere regret for 
consequences or remorse of conscience which drives to 
despair and sometimes suicide. 

Among other valuable definitions note the following: 

"The Carnal mind is enmity against God/' 

"To be Carnally minded is Death." 

"To be Spiritually minded is Life and Peace" (Romans 
viii:6, 7). 

These definitions are doubly valuable: they give us the 
equivalents of the "Carnal mind" and the "Spiritual mind;" 
and, conversely, the equivalents of "life" and "death" in 
the spiritual realm. The only time death is defined in the 
Word of God it is made the equivalent of minding the 
iiesh, which, again, is the equivalent of that "enmity against 
God'' which "is not subject to the Law of God neither in- 
deed can be." Here then we learn that Eternal Life is 
equivalent to the spiritual mind — which is a supreme pref- 
erence for God, and subjection to His Will; and spiritual 
death is a supreme preference for self with a correspond- 

103 



KNOWING THE SCRIPTURES. 

ing enmity toward His Will. This we regard as one of 
the most noteworthy of all the biblical definitions of its 
owns terms, and a light upon a mystery the wrong solu- 
tion of which has misled many. 

Here the habitual, engrossing preference for Carnal 
things, in a word the dominance of self life, is seen not 
only to lead to death but to be death; and the correspond- 
ing preference for spiritual things, the enthronement of 
God in place of self, as the equivalent of life and peace. No 
argument is so potent, as showing how baseless is the 
doctrine of "annihilation," so far as it rests on the state- 
ment that "when the Bible says 'death,' it means death." 
Certainly, but, according to this, death is not the extinction 
of being — not destruction, but alienation, putting self in the 
place of God, while life is not existence, but the supreme 
preference for God that evidences our oneness with Him by 
participation of His nature. Hence also Life may be ''more 
abundant," as fellowship with God becomes more intimate 
and constant, increasing in power, wisdom and joy (John 
x:io). Taken as a whole the Word of God reveals a pres- 
ent life, and beyond that another life, beyond which is no 
death ; and a present death, and beyond that, a second death, 
and beyond that, no life. (Dean Alford.) 

Hardness of heart is indirectly defined by close associa- 
tion with blindness, deafness, a conscience seared with a 
hot iron, a general condition of "being past feeling" (Ephes. 
ivriQ). It is in the moral nature what loss of sensation is 
in the physical, and suggests a kind of spiritual paralysis 
as when both sensor and motor nerves no longer act. 

Changes of meaning of the same word must be traced 
by a careful comparison of its use and study of context. 
the word diatheke, translated "covenant" and "Testa- 
ment," is found thirty-three times in the New Testa- 
ment. It always means a divine arrangement or dis- 
position, something ordered and established by decree; 
sometimes a mutual arrangement, a compact between 
two or more contracting parties — a covenant; and at 
others a disposition by one party in favor of another — 
a testament. The former meaning easily passes into the 
latter, because, man having broken all mutual covenants 
between himself and God, the Lord Jesus Christ be- 
comes the contracting party in the new covenant on 

104 



DIALECT AND DEFINITION. 

behalf of man. Now note (i) He cannot fail and hence 
the new covenant will never be forfeited; and (2) He 
makes provision for man's previous failure and for- 
feitures and by His death, as covenant Head, qualifies 
the body of heirs to receive the inheritance. Hence, the 
covenant becomes also a Testament, depending on the 
death of the testator. This progressive transition in 
meaning may be traced from Hebrews vii:.'^2, through 
viii:6-io to ix;i5-i7. 
There is also a Scripture dialect and usage. 
This is a sort of indirect definition. Usus loquendi is a 
technical term for usage in language, whether in speaking 
or writing. Every language has its idioms, peculiar mean- 
ings attaching to words, which undergo modifications in 
time, and change with periods. Individual authors also 
have their modes of expression so that to ascertain the 
sense in which words are used is often a necessary clew 
to style and sense. The Scriptures use words and phrases 
in a way of their own, and we must discern this to make 
interpretation accurate and authoritative. 

The Word of God can be truly fathomed in its deeper 
teaching only by those who recognize this Law of Higher 
Significance. 

Human writers have often shown marked individuality of 
expression as well as of thought, and use words and phrases 
in a characteristic way, exemplified in the case of such as 
Bunyan and Burke, Addison and Carlyle, Shakespeare 
and Bacon. One has to become familiar with their 
idiosyncrasies of style, to penetrate to the real inner cham- 
bers of their mind and meaning. 

The Author of Scripture, having only the imperfect 
medium of human speech for conveyance of His thought, 
was compelled to invest many words with a new signi- 
ficance. Hence arose His scriptural usus loquendi — a pecu- 
liar and original sense, attaching to many words and phrases, 
due to their being vehicles for divine ideas. Phraseology 
became elastic, expanding to contain and convey larger 
conceptions than ever before. 

Christianity has introduced among men not only new 
words but new ideas likewise, so that old words have 
become invested with new meanings. 

105 



KNOWING THE SCRIPTURES. 

Humanity is a word you look in vain for in Plato and 
Aristotle. The idea of mankind as one family, as the 
children of one God, is an idea of Christian growth, 
and the science of mankind without Qiristianity, would 
never have sprung into existence. 

Take for example Humility, in the New Testament. 
This word, borrowed from the Greek (tapeinophrosune) 
— is used but four times, and literally means self-abase- 
ment, and suggests meanness of spirit. To the Greek 
it suggested an outward prostration, a bemeaning of one- 
self before another as a slave abases himself before his 
master. The Greek mind knew nothing of that volun- 
tary laying aside of glory and excellency that leads even 
a master to become a slave, and prompted the Lord of 
Glory to humble Himself and become obedient unto 
death, even the death of the cross ! John xiii :4, 5, is 
a definition of humility by action, the Lord Jesus gird- 
ing Himself with the slave's apron, to do for His 
disciples the most menial act of drudgery. 

Christian humility is a virtue of so high an order that 
it may be doubted if any other outranks it. It is a noble 
condescension which in its very lowliness is lofty, and 
in its very loveliness unconscious, for it is not merely 
doing what is humble, but not thinking of oneself more 
highly than one ought to think. It is at bottom not 
any form of outward demeanor but an inward habit of 
self abasement and self oblivion, that inner spirit, meek 
and quiet which is the one ornament, the hidden man of 
the heart which is in God's sight of great price. 

To know in what specific sense words and terms are 
employed by any writer, is to have, so far, keys to 
unlock his meaning. It pleases the author of Holy 
Scripture to provide, in the Bible itself, the helps to 
its understanding and interpretation. If all doors to its 
secret chambers are not left open, the keys are to be 
found; and part of the object of leaving some things 
obscure, instead of obvious, is to incite and invite in- 
vestigation, to prompt us to patient and prayerful search. 
Its obscurities awaken curiosity and inquiry, and study 
is rewarded by finding the clew to what was before a 
maze of perplexity. 

106 



XIII. 
VERBAL CHANGES AND VARIATIONS. 



107 



XIII. 

VERBAL CHANGES AND VARIATIONS. 

One o£ the highest marks of a master hand in literary 
style is the care manifested in distinguishing between 
words, in the changes made in the use of words, and 
in the use of one case, number, person, voice, mood, tense, 
etc. Here again the author of the inspired Word reveals 
His skill and wisdom. It may be doubted whether in 
a single instance the peculiar forms of expression are 
accidental or undesigned. Deeper study on the reader's 
part always reveals intelligent purpose on the author's 
part. 



io8 



XIII. 
VERBAL CHANGES AND VARIATIONS. 

IN Psalms xci, there are changes in the use of the per- 
sonal pronoun which indicate a sort of dialogue: 
''He that dwelleth" (verse i). 
'7 will say of the Lord" (verse 2). 
*'Surely He shall deliver thee" (verse 3). 
"Because He hath set His love upon me'' (verse 14). 

These changes of person and case divide the Psalm into 
four parts, and hint three separate speakers : 

1. The Angel of the Lord, or a prophetic teacher, in verse 
first, announcing a benediction upon the believer who dwells 
in God. 

2. The Believer, responding, and declaring Jehovah to be 
his refuge and fortress, his God in whom he will trust. 

3. Then again the first speaker, expanding upon the bless- 
ing announced in the opening verse (verses 3-13). 

4. Jehovah Himself speaks, confirming all that the angel 
or prophet has said (verses 14-16). 

Some think this 'Tsalm of Life," like the previous 
"Psalm of Death," is by Moses, and may have been written 
to commemorate the deliverance at the time of the Passover 
to which it is so appropriate. 

In Psalm cix, there is a most noticeable change of num- 
ber and person. In verses 1-5 the plural "they" is promi- 
nent; and again, after verse 20. But from verse 6 to 19, 
the singular "he" and "his" and "him" i found thirty times. 
Here again this divides the psalm into three parts, and if the 
word ''saying" be understood, at the close of verse 5, the 
whole imprecation that follows, down to verse 19, becomes 
not the psalmist's prayer for vengeance on his adversaries 
but their imprecation of curses upon him, and renders the 
whole psalm luminous. We then see a persecuted man of 
God, cursed by enemies, but giving himself unto prayer, and 
finally committing their whole judgment to Jehovah: **Let 

109 



KNOWING THE SCRIPTURES. 

them curse, but do thou bless," etc. This reheves what is 
otherwise one of the bitterest of the imprecatory psalms of 
its character as such ; and, instead of the psalmist dealing in 
cursing, and indulging a vindictive spirit, he is seen as a 
patient sufferer under reproach, who answers not back; 
who, "when reviled, reviled not again; when he suffered 
threatened not, but committed himself to Him that judgeth 
righteously," like His Master after Him (i Peter ii:23). 

In Isaiah vi :8, the voice of Jehovah asks, ''Whom shall / 
send ? and who will go for ust' a possible hint of the Trini- 
ty, as though Jehovah had inquired whom shall I, as God, 
commission, and who will accept the errand and oifer to 
represent Father, Son and Spirit in the discharge of duty. 
This question, read in the light of the New Testament, is 
made most suggestive; for, after our Lord taught men 
more plainly of this commission, it began to be seen that 
we are not only witnesses to God the Father, but to God the 
Son, as the world's Redeemer, and co-witnesses with the 
Holy Spirit. (Compare Isa. xliii:io; Acts i:8; John xv:26, 
27.) It is as though, in a human firm, one of three part- 
ners acting in behalf of the other partners, calls for volun- 
teers, who nevertheless represent the whole firm; or, as 
when a soldier accepting some special mission at the call of 
his general, serves the whole government that he represents. 

In our Lord's primary lesson on alms-giving, prayer and 
fasting (Matt. vi:i8) He uses very conspicuously the second 
personal pronoun, "thou," "thy," "thee." Although He be- 
gins with the plural, "Take heed that ye do not your right- 
iousness before men to be seen of them," immediately after 
as He proceeds to details^ He changes to the singular, 
"Therefore, when thou doest thine alms, do not sound a 
trumpet before thee/' And in these three verses about alms- 
giving (2-4) this singular number occurs eight times. Again 
in the two verses following about closet prayer, the singular 
is found expressed ten times ; and again in the directions as 
to fasting (verses 17, 18) eight times. Surely there is some 
great lesson here, for beside the express use of the singular, 
"thou" is Implied in the verbs used also. Our Lord is im- 
pressing the need of privacy as in contrast with publicity. 
There is danger in display of giving, praying, fasting; the 
foremost necessity is to do all these as unto God — in His 
presence, with regard to His recognition, and solely for His 

1x0 



VERBAL VARIATIONS. 

glory. In almsgiving the great peril is the love of human 
approbation; in prayer, undue attention to human hearers 
and observers ; in fasting, desire to be conspicuous as humble 
and devoted to a rehgious Hfe. The great Teacher impresses 
the need of what Jeremy Taylor calls, "the practise of the 
presence of God ;" and insists upon the suppliant soul learn- 
ing the great lesson of secret prayer, shut in with God alone 
The presence of any third party prevents the highest success 
in the practice of the presence of God, because it diverts 
the mind and divides the attention of the suppliant. And 
so, in other religious duties : to get sight of man is often 
to lose sight of God, and to seek human observation and ap- 
probation is absolutely fatal to all true acceptance, and for- 
feits God's observation and approbation altogether. Nota- 
bly also our Lord returns to the plural ''ye/' in verses 7, 8, 
because He is probably referring to collective prayer in pub- 
lic assemblies and not to private closet supplication. 

In Luke xxii:3i, ^2, our Lord first warns all the disciples 
of an evil design and device of the Devil — "Behold Satan 
hath desired to have you'' — you all — "that he may sift you 
as wheat;" then, foreseeing that Peter, especially, would 
fall into his snare, and thrice deny Him, added, "But I have 
prayed for thee, that thy faith fail not," &c. 

In Hosea x:g, 

"O Israel, thou hast sinned from the days of GibeaH ! 
There they stood," etc. 

The change to the third person and plural number re- 
moves them as to a greater distance. The singular "thou" 
is much more expressive of endearment and intimacy and 
harmony. A long course of sin has resulted in alienation. 
It reminds of the pathetic plea, "Only call me 'thou' again!" 

In Isaiah iii:i, Stay and Staff are respectively masculine 
and feminine forms of the same word, an Arabic idiom for 
including everything of the nature of a support, as the 
succeeding verses show — whatever was their dependence — 
mighty man, warrior, judge or prophet — counsellor, cap- 
tain, artificer, orator — all, even Jehovah Himself, their 
only real stay or staff. 

Hengstenberg calls attention to Ecclesiastes vii 123-29, 
where the whole passage turns upon a feminine verb, 
"Koheleth" — the "preacher," or ^'convener" or assembling 

in 



KNOWING THE SCRIPTURES, 

one is conceived here as an ideal female and hence here 
only in the book is Koheleth connected with the feminine 
verb. (Verse 27.) Solomon found no snare so ruinous 
as that of strange women — idolatrous women. And here 
earthly, sensual, devilish wisdom is contrasted (as with 
James iii:i5, 17) with the wisdom from above, answering 
to an ideal woman. Everywhere in this book, until now, 
Koheleth is masculine, but here the gender is changed. 
And here is the conclusion — ''counting one by one," com- 
paring or contrasting one with the other — among the 
thousand wives and concubines Solomon had not found 
one who was not a snare, certainly not one who could 
represent to him the Heavenly Wisdom. In the book of 
Revelation two women are again strongly in contrast — 
the harlot — an apostate church, — and the Bride — the church 
of the Redeemed. 

A remarkable transition takes place at IsaiaTi liiirll. 
The w^ord ''servant" has always hitherto been in the sin- 
gular; but from that point on is in tJie plural. Here it is 
"My righteous Servant;" but, in chapter liv:i7, ''This is 
the heritage of the servants of the Lord," plural, and in 
chapter Ixv, seven times, "my servants ;" always in the 
plural. (Compare verses 8, 9, 13, 15.) Some find a hint 
in this "new name/' the forecast that, in the latter days, 
disciples were to be called "Christians." The point of 
transition from singular to plural is this : "He shall see 
of the travail of His soul, and shall be satisfied." By his 
travail He is to become the parent of innumerable off- 
spring, and the "Righteous Servant" of Jehovah is so 
identified with His spiritual seed that henceforth we read 
only of "the servants of Jehovah." 

Mark the change of pronoun in Psa. Ixxxi:i6, 

"He should have fed them also with the finest of wheat; 
And with honey out of the rock should / have satisfied 
thee/' 

as though Jehovah yearned to speak, not as a narrator, 
but as a covenant God, directly to them, one last word — 
'7 would have satisfied thee." 

One of the most noticeable changes of gender is found 
in John vi:37-4o; 

112 



VERBAL VARIATIONS. 

All that the Father giveth Me, shall come to Me; and 
him that cometh to Me, I will in no wise cast out. 

For I came down from heaven, not to do Mine own 
will, but the will of Him that sent Me. 

And this is the Father's will which hath sent Me, that 
of all which He hath given Me, I should lose nothing, but 
should raise it up again at the last day. 

And this is the will of Him that sent Me, that every one 
which seeth the Son, and believeth on him, may have ever- 
lasting life : and I will raise him up at the last day. 

Notice the changes: 

''All that the Father giveth ''Him that cometh to Me.*' 

Me." 
*'All which He hath given "That every one/' 

Me." 
"I should raise it up." "I will raise him up," etc. 

A designed change of gender here runs throughout ; and 
alongside of it, the conception of a sort of collective neuter 
mass — "all," ''it" — resolved into masculine individuality — 
"every one," "him." 

There is at first a general, abstract statement of a gift 
of the Father ; then a concrete, individual statement of 
the effect and realization of it; first, an unredeemed body 
of humanity, like a dead mass of matter, without indi- 
vidual life or character — "As for all that which He hath 
given me I should not lose of it." Then this same dead 
mass of humanity, after the Son has vivified it, alive; 
it has developed individuality in developing vitality. Some- 
what as a dead mass of matter takes form in living foli- 
age, a million separated stalks and stems with endless 
variety of leaf, bloom fruit, so this mass of humanity is 
filled and thrilled with a new divine life, transformed, 
transfigured, glorified. 

"O, the happiness of the man who walketh not," etc. 
Psa. i:i. 

"Happiness" is found in the Hebrew, only in the plural, 
as though to indicate its manifold sides and aspects, or, 
better still, that God's blessings never come singly or alone, 
but always in multitudes or companies, "Goodness and 
mercy shall follow me." (Psa. xxiii.) 

"3 



KNOWING THE SCRIPTURES. 

In Galatians v:i9-22, the works of the flesh are con- 
trasted with the fruit of the Spirit. All these fleshly works 
may not and do not always appear in the same unregenerate 
man, but in every true child of God the fruit of the Spirit 
may be looked for, though not all in equal development, 
for these nine gracious characteristics all belong, like 
grapes, upon one cluster: the first three, "love, joy, peace," 
pertain especially to God; the next three, *'long suffering, 
gentleness, goodness,'' to man; the last three, "fidelity, 
meekness, self-control," to self. 

In I John 1:8^ 9, ''Sin" represents the depraved nature 
or tendency. ''Sins" violations of law, outbreakings of sin. 



114 



XIV. 

SCRIPTURAL PRECISION AND DISCRIMINA- 
TION. 



"5 



XIV. 

SCRIPTURAL PRECISION AND DISCRIMINA- 
TION. 

The Spirit of God uses language with divine discrim- 
ination, not only when erecting bold landmarks and lim- 
itations, but in drawing lesser lines of demarkation and 
distinction. Matters which seem minute may not safely 
be overlooked or disregarded, for minor particulars often 
help to define and explain major statements. Only by 
tracing these lesser features, both of thought and lan- 
guage, do we avoid confusing things that differ, or 
missing delicate shades of meaning which evince the 
work of a divine artist. 



ii6 



XIV. 
SCRIPTURAL PRECISION AND DISCRIMINATION. 



"^ HE LAW OF CRITICAL TPiOROUGHNESS should goversi 
all biblical study. Nothing should be deemed un- 
important in the sacred narrative. To know the 
parties in a transaction, the place, time and cir- 
cumstances, the causes and consequences of an occurrence 
— all are needful. "The historical what, its chronological 
when, and its geographical where, make history, chrono- 
logy and geography substantiate the truth of a statement." 
(Rev. G. L. Wilson.) 

Dr. Howard Osgood, a most thorough student, who 
searches the scriptures with microscopic eyes, in the follow- 
ing summary gives an example of minute investigation: 

Exclusive of proper names, the Hebrew Old Testament 
contains 6,413 different words; of these 1,798 are used but 
once; 724, twice; 448, thrice; 3,443, more than thrice. In 
the New Testament, Greek, there are 4,867 different words ; 
of these, 1,654, used but once; 654, twice; 383 thrice; 2,176, 
more than thrice. Thus the Bible contains in its vocabulary 
only 11,280 different words. Isaiah uses altogether but 
2,186 of which 1,924 are common, and only 262 unique — so 
brief is the scripture vocabulary, and so simple its dialect. 

Mr. Newberry reckons the names of God as found in 
the Old Testament, taken together, 10,900 times; Adhonai, 
290 ; El, and Elohim, 2,833 5 Jehovah, 7,000, etc. 

What an extraordinary book that must be that makes 
even such masters in literature feel compensated for such 
painstaking precision in examining into details ! It is 
superficial acquaintance with the Holy Scripture that makes 
erroneous interpretations so easy and perilous. 

It is the aggregation of the littles that makes the whole. 
''Trifles make perfection, and perfection is no trifle," as 
said a great artist. As a great door swings on small hinges, 
a ssngle adverb or preposition, article or even particle, may 
help to give definition or direction to a thought of God, 

117 



KNOWING THE SCRIPTURES, 

or, like a delicate stroke of a pencil, assist in the delinea- 
tion of a portrait. We are not competent to judge what 
is of little importance in the inspired Word of God, and 
nothing should be so deemed in such a study; we should 
mark minutely the force of particular words or phrases, 
believing that the Spirit of God selects words with full 
understanding of their meaning and chooses unerringly 
and with a reason. Those expressions should be specially 
noted which He uses to convey great leading thoughts and • 
so lifts to a high level of importance. 

Critical thoroughness is the only worthy vv^ay of study- 
ing the Word of God. The exact language of Scripture 
often proves a comment, if not a commentary, on the truth 
taught; indeed divine discrimination is the more needful 
because of the fixed ideas and associations connected with 
human speech, that men may not be misled into trans- 
ferring to divine things the imperfection and infirmity in- 
separable from the human. 

Some examples of scriptural precision may help to ex- 
hibit this exactness and illustrate its moral uses. 

For instance, our Lord never addressed disciples as 
"brethren" — adelphoi — until after He had risen from the 
dead, who was Himself *'the first born from the dead," 
"the first fruits of them that slept." Not till then were 
believers made "sons" and "heirs of God through Christ," 
and so prepared to claim full privileges of such sonship. 
Hence also the marked change of language from "children" 
to "sons," as in Galatians iv 15-7. In Psalm xxii :22. — 
which Psalm He appropriates to Himself, — after He had 
been delivered from His sufferings, He claims the "great 
congregation" — the "many sons" of Heb. ii:io as His 
"brethren;" and, on that first Easter morning, for the first 
time, He says, "Go tell My brethren" — "go to My brethren, 
and say unto them, T ascend unto My Father and your 
Father''' (Matt, xxviiirio; John xx:i7). 

In I Cor. ix:2i3 Paul describes himself as "not being 
without law to God, but under the law to Christ." Here 
the original words are anomos and ennomos — a delicate 
and designed contrast — Hterally, "not an outlaw but an in- 
law." The two words convey the contrasted ideas of being 
outside of all legal restraints on the one hand, and volun- 
tarily within them on the other. 

J18 



PRECISION AND DISCRIMINATION, 

Discrimination in terms is often very significant and 
important. 

Lazarus, ''the beggar, died and was carried by the angels 
to Abraham's bosom." 

''The rich man also died and was buried" (Luke xvi:22). 
No "burial" for the beggar, but a stately burial for the 
rich man — the pauper's body hustled into a hole without 
ceremony; the rich man's corpse attended to its costly 
sepulchre, by a funeral cortege and worldly display. But, 
beyond the earthly — what a contrast again — a convoy of 
angels for the beggar — but what of the other! Had our 
Lord no intention to suggest all the contrasts here so sin- 
gularly exhibited? 

The word in John xx:7, "Wrapped together," fails to 
convey the true significance. The original means rolled 
up, and suggests that these cloths were lying there in their 
original convolutions, as they had been tightly rolled up 
around our Lord's dead body. In chapter xix:40, it is re- 
corded how they tightly wound — bound about — that body 
in the linen cloths — how tightly and rigidly may be in- 
ferred from the necessity of loosing Lazarus, even after 
miraculous power had raised up the dead body and given 
it fife (xi:44). 

This explains verse 8, "And he, John, saw and believed.'* 
There was nothing in the mere fact of an empty tomb to 
compel belief in a miraculous resurrection ; but, when John 
saw, on the floor of the sepulchre, the long linen wrappings 
that had been so tightly wound about the body and the 
head, lying there undisturbed, in those original convolu- 
tions, he knew nothing but a miracle could have made it 
possible. 

Is there not an important moral and spiritual lesson 
here? Is not the believer to see here a type of his own 
deliverance in Christ, from the previous habits of sin which 
have so tightly wrapped their restraints about him that he 
is powerless to walk with God? They are to be regarded 
and treated as cerements of the sepulchre, what pertains 
to the old man, and left behind in the place of death — put 
off by divine power that the new man may put on the new 
garments of a resurrection life. 

Delicate shades of meaning, often disclosed only by 

1^9 



KNOWING THE SCRIPTURES. 

careful study, in many cases convey salutary suggestions 
in holy living. 

In James 1:6, a wavering disciple is likened to ''the 
surge of the sea, driven with the wind and tossed." The 
sea, when agitated by the wind has two marked motions: 
one, to and fro, which is called "fluctuation;" and another, 
up and down, which is called ''undulation." To both of 
these the writer refers. A sea wave cannot stay anywhere 
— if it is propelled forward, it recedes backward; if lifted 
upward, it sinks downward. And so a half-believing soul; 
whatever onward or upward impulse he gets he cannot 
retain. He relapses and returns to his former position and 
condition. He has no staying qualities. And it is the surge 
of the sea that is here referred to, the most frothy, the 
least substantial and stable, of anything about a wave. It 
is light, swept hither and thither by the wind, and forms 
and disappears again rapidly. What a simile to represent 
inconsistency and inconstancy in a praying soul, that can 
neither hold fast God's promise and faithfulness, nor main- 
tain any advanced position of faith when once it is 
secured ? 

Words that seem unimportant, and even particles that ap- 
pear insignificant, have their place and use. It is another 
disadvantage of not being familiar with the original that 
the force of many of these "jots and tittles" is not easily 
transferred to another tongue. 

For instance, in Philippians iii:8, five small particles oc- 
cur in succession — "but, indeed, therefore, even also do 
I." How hard to convey the significance of all these little 
words ! Specially emphatic are two, "en de," in verse 13, 
translated "but this one thing I do;" what Paul says is, 
''hut one." The very brevity of the phrase leaves no more 
room for the imagination to invest it with meaning: it 
suggests not only what he does, but what he desires, aims 
at, sets before him, as the all engrossing object and goal. 

In Mark xiii:4-32, two words continually recur (tauta 
and ekeinos), translated, "these," "those," "that." They 
indicate, however, two classes of events, one nearer at 
hand the other more remote, the former preparing for the 
latter. 

When we read how 

'^The Lord commended the unjust steward because he 

120 



PRECISION AND DISCRIMINATION, 

done sagaciously" (Luke xvirS)' — it is not the Lord Jesus, 
but the lord of the steward — his master, that is meant. 
''Shall He find the faith on the earth?" (Luke xx:8). The 
definite article here must indicate definite faith — some 
think, the faith in a prayer hearing God; others, the faith 
in a divine avenger and retribution; others, the faith in the 
second advent. To make the faith specific and definite, not 
general, vague and indefinite, gives point to the parable. 

Some scholarly student might do great service by a 
treatise on the use and force of such words as "wherefore" 
and ''therefore," especially in Paul's epistles. They are the 
connecting links in argument; one connects it with some- 
thing already stated or demonstrated; the other with what 
is to follow. The "Wherefore" in Hebrews xii:i links the 
lesson on affliction with the whole preceding history of 
triumphant faith: and in Romans xii:i, the "Therefore" 
sums up the whole argument of the eleven chapters that 
go before. 

"The preposition, *en/ is applied to the Holy Spirit when 
it is about the disciples that the statement is made; but 
*dia/ when it is about Christ.'* 

Individual words bear very close study. For example, in 
Hebrews iv:2, the word rendered "mixed/' refers primar- 
ily to the process whereby, in the animal system, food 
taken into the body for nutritive purposes, is mixed with 
those secretions intended by nature for assimilation and 
appropriation to bodily wants, which is a threefold pro- 
cess: I. Mastication, whereby food is mixed with saliva; 
2. Digestion proper, whereby in the stomach it is mixed 
with bile and transformed into chyle; and 3, Absorption, 
whereby in its passage through the alimentary canals, it is 
taken up by the lacteal vessels and actually mixed with the 
blood, becoming a part of the body, displacing waste tissue 
by new material. 

Upon this threefold process everything depends, strength 
and health, vigor and even vitality. And, in fact, if the ali- 
ment be not so mixed with ptyaline, bile, pancreatic juice, 
etc., it is harmful instead of profitable, a source of disease 
and death. How striking the lesson as to the need of 
mixing the word heard with meditation and prayer and 
holy examination of self, that it may be incorporated into 
practice, and affect our whole habit and frame of mind 

121 



KNOWING THE SCRIPTURES. 

and heart and conscience and will, and reappear in our 
speech, conduct, frame of spirit, and whole life, becoming 
an integral part of ourselves! (Comp. Psalms.) 

Another example of the need of observing the exact 
language of the inspired Word is found in the threefold 
parable of Luke xv. Usually even commentators fall into 
the error of reckoning here three parables, instead of one 
in three parts. But the record is explicit: *'He spake 
this parable unto them." (3.) 

The whole chapter is one parable: subject, "The Lost, 
found." There are three divisions, closely interrelated; the 
lost sheep, found by the shepherd ; the lost silver-piece, 
found by the woman ; the lost son, found by the father. 
The point of unity is thus easily seen. But why the parable 
is threefold will appear on further examination. ^^ 

In the finding of the lost there are tivo great aspects: 
first, the divine side, and second the human. The first and 
second parts show God seeking man, man being passive. 
The sheep is found and carried back by the shepherd; the 
silver-piece is found and replaced on the woman's neck- 
lace. Did the parable end here, man might infer that he 
had nothing to do but wait for God to seek and find him. 
Hence a third part of the threefold parable in which man's 
part in his recovery is seen. It is now God who is com- 
paratively passive and man who is active — he who wanders 
from God, finds himself and goes back to the father. It is 
only as both sides are seen that the whole truth is ap- 
prehended. 

Possibly there is another reason for this threefold ar- 
rangement : the shepherd seeking the lost sheep may repre- 
sent the Son of man seeking the lost sheep of the House of 
Israel ; the woman, seeking her silver, the Spirit, in the 
church, recovering backslidden members ; and the Father 
and son may represent the wider relation of God the 
Father to his universal human family. 

The exact order of words often contains in itself a val- 
tiable lesson. 

It may seem unimportant whether we read i Thessalo- 
nians v 123 — "Your whole spirit, soul and body," or body, 
soul and spirit. But there is a reason — there may be many 
■ — for the inspired order Not only is the spirit the highest 
part in man's complex being, but it is here that the God of 

122 



PRECISION AND DISCRIMINATION. 

Peace begins when He would sanctify us wholly. He il- 
lumines man's spiritual being with His Light of Truth, 
quickens it into new energy and vitality by His Eternal 
Life, and renews it by His Love. Then through the trans- 
formed spirit. He reaches the soul with its emotions, de- 
sires and propensities ; and through that, reaches down- 
ward and outward to the body with its appetites and lusts. 
Man's mistaken method is too often the reverse. He be- 
gins with the body, and hopes by improving the physical 
conditions and material surroundings to prepare the way 
for mental improvement and culture and so finally uplift 
and enlarge the spiritual being. God's way is to begin with 
the highest and work toward the lowest. 

A Hebrew scholar, a Jewish Rabbi, has said that curi- 
ously enough, the names of the ten representative patri- 
archs of the first ten generations suggest a sort of redemp- 
tive sentence, scarce any word needing to be supplied to 
complete the sense, thus : 

"Adam — *Red Earth,' Seth — 'Hath appointed,* Enosh — 
(unto) 'mortal man,* Canaan — 'Wailing-for-the-Dead,* Ma- 
halaleel — 'Why Praise God'? Jared — 'He shall descend,* 
Enoch — A 'mortal man,' Methusaleh — 'Dismissing Death,* 
Lamech — (bringing to) 'the Weary,* Noah — 'Rest.* An- 
other similar sentence is suggested by the root significance 
of these words: "Man, placed in a fallen condition, the 
Ransomer, Light of God, descended, teaching his death 
brings the stricken, rest." 

Here both the meaning of individual words and their 
order are essential to make this continuous redemptive sen- 
tence. 



123 



XV. 

SIMILAR AND EQUIVALENT TERMS. 



125 



XV. 

SIMILAR AND EQUIVALENT TERMS. 

Though there are no true synonyms in any language, 
there are words so close of kin and revealing such 
marked resemblance, as to seem mutual equivalents. 
Yet, even in such cases, differences are traceable which 
may be as important and instructive as the resemblances. 
Not only rhetorical significance, but ethical and spiritual 
teaching, may attach to the slight variations of mean- 
ing which thus separate similar and almost equivalent 
words and phrases. The Author of Scripture, like the 
Creator in Nature, shows His perfection in little things, 
and the student of His word, as of His work, needs the 
microscopic eye. 



126 




XV. 

SIMILAR AND EQUIVALENT TERMS. 

OUL" and "Spirit" are carefully distinguished in 
both Testaments. Nephesh and ruach in Hebrew, 
psyche and pneuma in Greek, (i Thess. v:23; 
Heb. iv:i2.) ''Soul" is properly the animating 
principle of the body, and therefore common to the animal 
creation; it includes the appetites and desires both of flesh 
and mind, and the inclination and determination. The 
other words, properly meaning ''spirit," originally sig- 
nify breath or wind ; but, in its higher application, a breath 
from God (Genesis ii) ; hence a mode of existence which 
is like His own and shares His nature. God is never set 
forth in Scripture as soul, center of bodily life, animator 
of a physical organism and inspirer of its appetites ; but as 
Spirit, independent of material conditions and limitations 
and having affections and emotions of His own. Spirit in 
man therefore represents that which no mere animal, as 
such, shares with him. While soul links him to the whole 
animal creation, spirit binds him to God, and makes pos- 
sible a divine nature and life and participation in the hoU- 
ness, happiness and glory of God. 

Paul, in I Corinthians ii, iii, uses two words, both of 
which are rendered "carnal." Meyer, the commentator, 
sharply distinguishes sarkinos (iii:i) as designating the 
unspiritual state of nature which the Corinthians still had 
in their early Christian minority, the Spirit having as yet 
so partially changed their character that they appeared still 
as fleshly; but sarkikos (verse 3) expresses a later ascend- 
ancy over the divine principle of which they had been 
made partakers by progressive instruction; and this latter 
is here the main ground of reproach and rebuke. Some 
would distinguish by the terms "fleshy" and "fleshly ;'* the 
former denoting the carnality of the babe in whom the 
flesh as yet naturally predominates and preponderates, the 
mind being immature and undeveloped; the latter, denot- 

127 



KNOWING THE SCRIPTURES. 

ing the carnality of the adult, full grown yet allowing the 
flesh to retain the ascendancy. The former word therefore 
carries rather the notion of tender pity for immaturity, 
while the latter is a term of reproach for inconsistency. 
This is a case in which not to grasp the delicate differences 
between words is to lose the point of a whole paragraph, 
and confound ideas which essentially differ. 

In Galatians vi :2, 5, ''burden" and ''load" should be dis- 
tinguished. We are to "bear one another's burdens," yet 
every "one should bear his own proper load." When his 
load is too heavy for him to bear alone, others are to put 
their shoulders beneath it, not to release him altogether, 
but to relieve him, not to shift it from his shoulders to 
their own, but to accept as a common burden for both. 
God would not have any one seek to be rid of his own 
responsibility or liability, nor have others encourage his 
idleness and selfishness, but we are, all to do what we can 
to make others' loads tolerable and bearable by sympathetic 
help and support. What a valuable ethical lesson is lost if 
these kindred words are confused. 

Four words are used to describe the relations of men 
to God as source of life and being. They are alike but 
by no means identical, and respectively rendered "off- 
spring," "child," "son," etc. Compare John xiii 133 ; Acts 
xvii:28, 29; Romans viii:i6, 17; Galatians iv:3, 5, etc. 
That they are not used indiscriminately will be plain from 
the passage in Galatians, already cited, where the argu- 
ment turns upon the difference between a child — a minor, 
and a son, a child that has reached his majority. 

The word "offspring" — genos — means literally one who 
has come to he — ^to exist, as a product of creative power, 
a human creature of God. "Child," teknon, teknion, sug- 
gests one born, brought forth, properly referring rather to 
the mother, suggesting the maternal relation, hinting paren- 
tal love and care; or little child, as a term of endearment, 
fondly used by the Apostle John. Nepios means literally 
one who does not yet talk — a mere babe, infant, hence one 
simple and unlearned. (Matthew xi:25, xxi:i6.) But 
huios, strongest of all, expresses the higher filial relation- 
ship and fellowship — a word worthy to be applied to the 
Son of God Himself. 

How even so-called "synonyms" differ will be seen by 

128 



SIMILAR AND EQUIVALENT TERMS. 

comparing such English words as "enough" and "suffi- 
cient," "paternal" and "fatherly," "reputation" and "noto- 
riety," or such kindred adjectives as "efficient," "effective," 
"effectual" and "efficacious," where the diversity of mean- 
ing behind the most similar terms is both instructive and 
suggestive. 

The Old and New Testament synonyms have found 
volumes of treatment from such pens as those of Girdle- 
stone and Trench. The various terms used to express for- 
giveness, salvation, punishment, vengeance ; the four words 
that convey the idea of time — aidn, time indefinite ; chronos, 
time in actuality, making succession; hora, a definite meas- 
ure of time ; kairos, a fit or appropriate time — how helpful 
to catch such distinctions and how hindering to overlook 
them. 

Where one English word is used as the equivalent of 
two or more in the original, both beauty and force are 
sometimes sacrificed. In our Lord's last discourse (John 
xiv, XV, xvi), one root word is very prominent, and con- 
stantly recurs — it is mend — which means to stay, remain, 
abide or continue. Its central sense is thus connected with 
something enduring and permanent as opposed to what is 
evanescent and transient, and hence unsatisfying because 
unenduring. 

If this word and its derivatives are followed in that 
matchless discourse, the whole of it is lit up as with a 
celestial light. Our Lord is about to leave them: even His 
presence is to prove, like all else only for "a little while," 
and their hearts are "troubled." Hence He calls their 
thought away to what is to last. The "mansions" are 
monai, abiding places (2) ; the Father abides in Him (10), 
the Holy Spirit is the abiding Spirit in them (17), the 
Godhead will come and in the believer make His abode 
(23). The very key to the great last parable, the Vine and 
Branches, is this word abide — "Abide in Me, and I in you." 
And though translated "continue" (verse 9) and "remain" 
(verse 16) it is the same word throughout and should 
be uniformly rendered. 

When believers are called "the temple of God" a peculiar 
word is used, one of two, both meaning temple, (i Cor. 
iii:i6, 17, etc.) One, icron, embraces the whole structure 
and its precincts, sometimes used for the courts alone; but 

129 



KNOWING THE SCRIPTURES. 

the other, iiaos, of the fane itself, with its Holy of HoHes 
and shekinah flame of God's presence ; and it is this latter 
which is used to describe a believer in whom dwells the 
Spirit of God. How marvellous this selection of the 
stronger and more hallowed term ! The sacrifice was of- 
fered in the larger ieron, but the naos proper was the place 
where the blood was applied, where stood the furniture 
that represented the forms of communion and service, and 
the ideal of fellowship with God. The very word therefore 
hints that, while the believer has no part in the atoning 
work, with the blood from the altar he comes "to God's 
very mercy seat, and himself becomes His Shrine!" 

Here spiritual truth is illuminated when the exact sig- 
nificance of one word is caught. The body of a believer 
becomes a shrine and the Spirit of God its inhabitant. 
While he has no share in the atoning work of the Lamb of 
God, he has a full enjoyment both of the access to God 
it secures, and the fellowship with God it makes possible. 
He learns also how precious in God's sight must be even 
the body of a disciple which is held sacred as His temple. 

Canon Girdlestone calls attention to four principal words 
used as names of men, and which represent him in four 
apparently inconsistent aspects: as Adam, of the earth, 
earthy ; as Ish, endowed with immaterial personal existence ; 
as Enosh, weak and incurable ; as Gever, mighty and 
noble. (Comp. Gen. 1:26, ii:23, vi:4; Exod. x:ii.) 

How useful such distinctions are only investigation w^ill 
show. For example, Ish first occurs in Genesis ii :23 — 
''She shall be called IshaJi because she is taken out of 
Ish/' Here ish is first used when the man finds a second 
human being of his own kind and springing from him: 
hence it marks the man when first he sees himself as one 
of a kind and having his first fellow-feeling with another 
human being. Ish is therefore a human being, a husband 
as contrasted vvith a wife, and hints at a higher manhood 
connected with race origin, mastery and supremacy. Thfs 
suffices to illustrate the importance of Old Testament 
synonymns. The Vulgate singularly keeps up the kinship 
of Ish and Ishah by rendering vir and virago. 

Ten similar words occur as in Psalms xix, cxix, etc., 
such as "Law," "Testimonies," "Ways," "precepts," "sta- 
tutes/' "commandments," "judgments," "Word," "coun- 



SIMILAR AND EQUIVALENT TERMS. 

sellors," ''fear." All of these apply to the Scriptures as 
containing the Divine Code; but they present that code in 
ten different aspects, which together give a complete view- 
point. 

First of all it is a Law — that is, the expression of the 
mind of the Lord. Again, it is a Testimony, bearing wit- 
ness to His character and will. Again, it is a Way, mark- 
ing out a distinct path for man to walk in. Yet again, pre- 
cepts, or definitely prescribed rules of duty. Again, sta- 
tutes, which express permanent, unchangeable principles. 
Again Commandments, having the authority of a legislator. 
Again, judgments, or laws having sanctions of reward and 
penalty. Again, they are the Word of God, or His ex- 
pressed will in language. Again, they are counsellors, or 
''men of counsel" advising in crises. And once more the 
Law of God is ''fear' — i. e., fear producing — calculated to 
produce reverential awe. 

Thus taking the ten words together, the Divine Code 
is seen at so many separate angles and aspects, all of which 
help to develop and exhibit its perfection. 

A good concordance, in which the exact force of similar 
words is presented and the shades of meaning indicated, 
is of immense help to the studious reader. Such men as 
Cruden, Strong, Eadie, etc., have taken great pains to 
trace these exact differences of significance, and an ex- 
amination of their work is often a most helpful commen- 
t::ry. Thus what variety of truth is suggested by such 
kindred words as "sin," "iniquity," "transgression," in 
Psalms xxxii, as also "forgiven," "not imputed," "covered," 
ard "acknowledge," "confess" and "not hid," in the same 
psalm ! Three aspects of evil doing, as transgression of 
law, sin against God, and essential iniquity ; three aspects 
of divine grace, in forgiving, covering, not imputing; and 
three more, of man's acts, not hiding, confessing (to God), 
acknowledging (to man). 

The changes of words, where at first no sufficient reason 
is apparent, are often due to the nice and delicate dis- 
crimination of the Spirit. 

A noticeable example is Micah. vii:2o: "Thou wilt per- 
form the truth to Jacob, the mercy to Abraham which 
Thou hast sworn unto our fathers from the days of old." 

Jehovah was under no obligation to enter into Covenant 



KNOWING THE SCRIPTURES. 

with Abraham and promise blessings to his seed which 
He confirmed with an oath : but, having once made such 
covenant promise, He was under a self imposed obligation 
to keep it; hence what had originally been mercy to Abra- 
ham became truth to Jacob. 

Precisely similar is the use of language in John 1:9. "If 
we confess our sins, He is faithful and just to forgive 
us our sins," etc. What have faithfulness and justice to 
do with forgiveness? It is rather the part of a faithful 
and just Judge and Ruler to punish and condemn, for 
loose clemency puts a premium on crime. But God had 
promised that 'Svhoso confesseth and forsaketh his sins 
shall find mercy" (Prov. xxviii:i3) ; and that if we "look 
up to Him" whom He hath lifted up on the cross, we shall 
**be saved." Therefore what vv-as originally merciful and 
gracious is now faithful and just — namely, to forgive and 
cleanse a penitent and believing sinner. For, having prom- 
ised to forgive, His faithfulness is at stake ; and having 
laid the load of guilt upon Another, justice forbids a sec- 
ond exaction of penalty. 

So the change from "propitiation" to "Paraclete" (i 
John ii:2) is necessary; for while He is the propitiation 
for the whole world, He is the advocate, or Paraclete, only 
for those who are believers and whom as clients He repre- 
sents in Court. 

The word "fool" is used mainly in two senses — ^first of 
intellectual folly, or one destitute of understanding, per- 
ception or wisdom, as in Prov. xv:2i; xvii:25; Eccles. 
i:i7; x:i; 2 Cor. xi:i. And second, of moral folly, per- 
verseness of heart, enmity against truth and God, as in 
Psalms xiv:i; Prov. xxvi:io; Josh. vii:i5. 

The two senses are not dissimilar but closely related : for 
nothing shows greater want of understanding than the 
commission of wickedness. The greater the value of virtue 
and the reward of piety, the greater the folly of vice and 
impiety: and the larger the endowments the more consum- 
mate the foolishness of misusing or abusing God's gifts 
in the service of sin. 



l^ 



XVI. 

PROMINENT AND DOMINANT WORDS AND 

PHRASES. 



133 



XVI. 

PROMINENT AND DOMINANT WORDS AND 

PHRASES. 

In all great books certain words, terms, or phrases are 
found, which must be understood if the whole volume is 
to be interpreted, expressions sometimes p€culiar to the 
Author. Like a dominant note or chord in m.usic, they 
lead the v/ay, or, like the thread on which beads are 
strung, serve to give unity to the Vv'hole. These are key 
words unlocking the chambers of scripture thought, and 
one of the most needful preparations for thorough Bible 
search is to collate them and learn their true meaning. 



134 



XVI. 
PROMINENT AND DOMINANT WORDS AND PHRASES. 

OF such prominent words, there are about one 
hundred, or more, which are so far essential to 
the substance of all biblical teaching that to 
understand them thoroughly and grasp their 
meaning and relation of the whole Word is to hold the 
secrets of its locked chambers. Their Scriptural usage being 
often peculiar, must be apprehended, for it rarely if ever 
varies throughout; and, once mastered, goes far to unfold 
the entire ethical and spiritual contents of the Book. Some- 
times a single word or phrase serves to illumine a whole 
chapter or even an epistle ; and the leading words taken to- 
gether help to interpret all Scripture. 

Aside from the names and titles of the Deity, the follow- 
ing words bears this rela^'on to the word of God: 

Righteousness, Justificc-^Jon, Salvation ; Sanctification, 
Separation, Holiness ; Sin {^Condemnation, Judgment ; Re- 
pentance, Believing, Faith,iij)bedience, Hope, Love, Works; 
World, Flesh, Devil, Self '; 'Tongue, Walk, Life, Warfare, 
Witness; Pardon, Forgiveness, Reconciliation, Redemption; 
Temptation, Trial, SufferijV; Blessedness, Victory, Glory; 
Light, Knowledge, Wisdom, Understanding ; Law, Com- 
mandment; Word of God; Testimony; Revelation; Blood, 
Sacrifice, Offering, Worship, etc. 

At some of these word<^ we may well glance in passing. 
The word truth itself indicates stabiHty. From the same 
root as a tree, it suggests ^:he image of a huge oak deeply 
rooted in the soil — with its, massive trunk and wide-spread- 
ing branches defying all txg? storms of heaven. The He- 
brew word for truth is Emt ^.— the first and the last and the 
middlemost Of the Hebrew i',;ters of the alphabet, implying 
that truth is first and will be last, and combines all ex- 
tremes and unites all ends. Tht^ Jews have often remarked 
that the quadrate, solid shape of the Hebrew letters of the 

135 



KXOWIXG THE SCRIPTURES. 

word is significant of the firmness and steadfastness of 
truth. It is allied to the immortality of God, so that it is 
easier for heaven and earth to pass away than for one tittle 
of the truth to fail (Hugh McMillan, D.D.j 

The "Blood" is very conspicuous First mentioned in 
connection with Abel's murder, it is represented as crying 
from the ground to heaven for vengeance. Next, it appears 
as the life, and not to be eaten. Dr. Harvey, who dis- 
covered its ''circulation," said, *'The blood is the fountain 
of life, the first to live, the last to die, and the primary seat 
of the animal soul." What a comment of science upon 
Scripture' Then it appears as a token of salvation (Exod. 
xii:i3). These three uses of the word interpret all Scrip- 
ture. Blood stands for guilt and death; for life and for 
salvation. 

"Wisdom^' is very prominent and significant, and, 
though comparatively rare until Solomon's era, it then be- 
comes one of the conspicuous words, occurring at least 
three hundred times and in emphatic connections and rela- 
tions. 

It marks the Solomonic Epoch, wh^^n a new class of men, 
known as ''The Wise," as distinct from prophets and 
priests, suddenly seem to have appeared on the stage of 
action, henceforth constituting ?^"via^s by themselves. What 
there was in the conditions the^^ i_^ evailing we imperfectly 
know — but there was a school wisdom, headed by the 
King himself, specially given to r'.udies, not of history only, 
but of philosophy and science, and ethical questions such as 
the relations of man to God, to '^lynself and his fellow man 
and the world in which he lived ; and the results of such 
reflections were embodied in proverbs or ''wise sayings," 
framed in poetic parallelism. Some of these proverbial ut- 
terances are very deep and concern the laws of nature and 
of human nature. Divine Truth rnd order, virtue and duty. 
The mysteries of Providence oc i{->^jied much thought. 

The Books of Wisdom forn; i separate section of the 
Old Testament — and embrace ''^b, Psalms; Proverbs, Ec- 
clesiastes, Solomon's Song, Lf lentations. Not only was 
Hebrew wisdom far superior . j that of other nations but 
wisdom is often personified, ^.nd, thus presented, is very 
nearly in the Old Testament what the Logos or Word In- 
carnate is, in the New. 

136 



PROMINENT WORDS AND PHRASES. 

To form an accurate conception of Wisdom, as presented, 
both in the Old Testament and in the New, where it is pecu- 
liarly the theme of the Epistle of James, — is very needful. 
It represents Laws of Heaven for Life on Earth. It ap- 
pears, first, as a principle. Hebrew wisdom is contrasted 
with the philosophy of all heathen peoples, in the point of 
its departure, not aiming at the discovery of an unknown 
god, but recognizing in all things a Known God, a God of 
Providence, whose ways it seeks to justify and vindicate. 
Its fundamental idea is that of a divinely constituted moral 
order, under the phenomena of which, and within all hu- 
man history, is the Living God, fulfilling Himself, His 
thoughts and will. The various ranks of society are the 
ordinance of God, to be observed with reverent feeling. 
Wisdom inculcates humility before God, gentleness and con- 
sideration toward men, gravity of deportment, thoughtful 
reflection, and slowness of speech. The mind of God is re- 
flected in all things created and in the social order and 
moral career of man. 

Wisdom appears also as a person, a principle personified, 
as in Proverbs i:i-9, viii, ix, etc., at once projected out of 
the mind and being of God, and existing beside Him ; 
(viii 122-31) ; and, finally, as God's Artificer in the creation 
and regulation of all thi'';s. This whole conception is con- 
nected with the Word ot Wisdom — the inspired Scriptures ; 
with the Living Word— Him. who is called the "Wisdom 
from God," the Lord Jesus Christ ; and with the ''Spirit of 
Wisdom" — ^the Holy Ghost. The Son of God and Spirit of 
God are therefore the ful.est impersonation and realization 
of all that is meant by ''Wisdom. " 

Many aspects of salvation are found continuously in 
Matthew. 

1. Preparation for salvation (Chaps, ii-iii). 

2. Person of the Sa\Iour; His obedience to the will of 
God, His words and works (iv-vii). 

3. Types of salvation as found in miracles (viii-ix). 

4. Salvation, leading to , ervice (ix:35; xi:24). 

5. Salvation revealed, re':^eived, rejected (xi:25; xvi:i3). 

6. Salvation from self (.,,7i:i4; yLyi:2%), 

7. Salvation as connected with faith, obedience, and love 
(xx:29; xxii 146 ). 

8. Salvation and its consummation — duty of watchful- 
ness (xxiii-xxv). 

137 



KNOWING THE SCRIPTURES. 

9. Salvation as connected with the death and resurrec- 
tion of Christ (xxvirxxviii), etc. 

The leading words of the first Epistle of John are three: 
Life, Light, Love; and are singularly comprehensive: 
Life expresses the sum of all Being; Light, the sum of 
all intellectual excellence; and Love^ the sum of all moral 
excellence. To this brief category of the Divine Perfec- 
tions nothing can be added. He is the Fountain of Life; 
He is Light; He is Love. These Scriptural definitions of 
God leave nothing to be desired. They suggest not only 
completeness but a unity, which finds its finest natural illus- 
tration in the sunbeam, which at once contains and conveys 
Light, Heat and actinic Life. 

These three words also beautifully express the threefold 
character and activity of the Holy Spirit. He is, at once, 

The Spirit of Light or Truth (John xiv:i7). 

The Spirit of Life (Romans viii:2). 

The Spirit of Love (Romans v:5). 

Curiously, also, the three great warnings as to our atti- 
tude toward the Spirit correspond to this threefold aspect 
of His character and work, Resist not. Grieve not. 
Quench not. 

Comparison of various passages, yp> .the Epistles, referring 
to the ''Body of Christ,^' revealsis/^/symmetric system of 
teaching (Romans xii; i Cor. xii; \ ph.. ii, iv, etc.). 

1. Unity and community of Life in its structure and in- 
terests. 

2. Harmony of peace and love — ^Jew and Gentile, one 
new man. 

3. Vitality and Energy through One indwelling Spirit. 

4. Variety of Activity and Service. 

5. Common responsibilty, shared by all members. 

6. Sanctity in the eyes both of disciples and of God. 

7. Authority, through association with the Head. 

Such strikingly similar phrases ?.?. those used by Paul in 
Romans vii: 17-20 and Galatians ii:20, cannot be without 
meaning. ^ 

"It is no more I, but sin <i*aat dwelleth in me;" 
"Yet not I, but Christ livetf::!.:^ me ;" 
In both cases two selves arc contrasted — ^the carnal self 
and the spiritual self in the former ; the human self and the 
divine self in the latter. On one hand his higher personal- 

138 



PROMINENT WORDS AND PHRASES. 

ity is not absorbed and identified with sin, but with the will 
of God ; on the other hand, even his better self is not his 
true life, but the Christ nature that is of God, and is His 
new creation. When the old sinful habits and tendencies 
reassert themselves, and claim indulgence, he disowns them 
as not the voices and appeals of his truest self; but even 
when he feels the moving of his best spiritual life, he 
remembers that this is the voice of the Divine Christ who 
by the Holy Spirit dwells in him. In a sense therefore 
every disciple recognizing in himself a threefold person- 
ality, renounces the ego of his past unregenerate self; 
rejoices in the new ego that delights in the law of God 
after the inner man; but humbly remembers that even in 
this renewed inner man he cannot glory; for whatever in 
him responds to the Love of God he owes to the grace of 
Christ, and the power of the Spirit. 

Key-words may be found, unlocking the different books, 
such as : Genesis : "'Beginning ;" Exodus : "Depart- 
ure," 'Tassover;" Leviticus: ''Sacrifice," "Priest- 
hood," "Atonement;" Numbers: "Pilgrimage," "So- 
journ;" Deuteronomy: "Law," "Obedience;" Joshua: 
"Possession," "Occupation;" Judges: "Captivity," "An- 
archy;" Ruth: "Return," "Redeemer;" Samuel: "King- 
dom ;" Kings : "Royalty," "Division ;" Chronicles : "Theo- 
cracy;" Ezra: "Temple," "Restoration;" Nehemiah: "City- 
Rebuilding;" Esther: "Providence," "Turned to the Con- 
trary;" Job: "Trial," "Discipline;" Psalms: "Worship," 
"Devotion;" Proverbs: "Wisdom;" Ecclesiastes : "Vanity," 
"Vexation;" Canticles: "Love," "Fidelity;" Isaiah: "Sal- 
vation;" Jeremiah: "Warning;" Lamentations: "Destruc- 
tion," "Sorrow;" Ezekiel: "Visions;" Daniel: "Revela- 
tion," "Secret;" Hosea: "Return;" Joel: "Judgment;" 
Amos: "Punishment;" Obadiah: "Edom;" Jonah: "Over- 
throw;" Micah: "Controversy;" Nahum : "Full-End;" 
Habakkuk: "Faith;" Zephaniah : "Remnant;" Haggai: 
"Build;" Zechariah: "Jealous;" Malachi: "Robbery;" Mat- 
thew: "Kingdom;" Mark: "Service;" Luke: "Son of 
Man," "Humanity ;" John : "Son of God," "Eternal Life ;" 
Acts: "Witness," "Power;" Romans: "Righteousness;" 
I Corinthians : "Wisdom," "Temple ;" 2 Corinthians : "Com- 
fort;" Galatians: "Walk;" Ephesians: "Heavenlies ;" 
Philippians : "Gain," "Peace ;" Colossians : "Complete," 

139 



KNOWING THE SCRIPTURES. 

"Filled;" i Thessalonians : ''Waiting," "Coming;" 2 Thes- 
salonians: "Man of Sin;" Timothy: "Doctrine;" "Sound 
Words;" Titus: "Profitable;" Philemon: "Receive;" He- 
brews: "Better," "Greater;" James: "Good Works;" Peter: 
"Precious;" John: "Fellowship;" Jude: "Kept," "Pre- 
served," "Presented;" Revelation: "Mystery." Ordinarily 
in each book itself, the word is suggested which is here 
given as a helpful key. 

How significant the emphasis, in Mark xiii:33, on that 
word — ''watch'' — which, with its Hebrew equivalents, is 
one of the emphatic words of all Scripture, the thought 
often recurring where the word does not (Prov. iv:23, 
Psalm cli:3). Out of the heart, primarily, and out of the 
mouth, secondarily, flow all life's issues and activities, 
never to be recalled, save for judgment; hence the duty of 
vigilance here. 

To trace this emphatic vv^ord will show various motives 
and directions of watchfulness : forbidden and dangerous 
ground, as in Matt, xxvi :4i ; foes, many and mighty, as in 
I Peter v:8, 9; thieves, as in Matt. xxiv:42-44; Luke 
xxi:34-36; i Thess. v:4-8; crises, as in i Peter iv:7; Mark 
xiii:33-37; Matt. xxv:i3. 

About three short and simple words, "Stand," "Walk," 
"Sit," all the practical truths of redemption, Christian priv- 
ilege and duty cluster. "Stand" expresses a safe and sure 
position in contrast to an unsafe and unsound one, a judicial 
standing before God in Christ. "Walk" expresses conduct, 
the changing experience of passing from one duty, tempta- 
tion and experience to another, but always in divine com- 
panionship. 

"Sit" is expressive of a permanent cessation from effort 
and the quest of good, in an abiding rest and satisfaction 
in God. Comp., Rom. v:i, 2; Gal. v:i6, 25; Colos. iii:i, 2. 



140 



XVII. 
LEADING PARAGRAPHS AND PASSAGES. 



I4X 



XVII. 

LEADING PARAGRAPHS AND PASSAGES. 

Beside prominent words and phrases, there are also 
more extended sayings and sentences, sometimes includ- 
ing a whole paragraph, which are turning points in argu- 
ment or the text of which what follows is the exposition 
and illustration. To become familiar with these invests 
all scripture with new meaning. These should be lodged 
in the memory for they have to do with the whole philoso- 
phy of redemption, and always occur in circumstances 
that make them conspicuous. 



14a 



XVII. 
LEADING PARAGRAPHS AND PASSAGES. 

THIS designed prominence is variously hinted, 
sometimes by the conspicuous place or position 
of a scripture passage at the head of a discourse, 
or of a whole section. 
In Exodus XX : I, 2, the authority of the whole Dfecalogue 
is made to rest upon one declaration: 
"And God spake all these words, saying:" 

And, further, that He who thus spake was the Jehovah 
of the Exodus, whose great deliverance of His people en- 
titled Him to command, and obligated them to obey. 

Psalm Ixxxi 19, 10 is very nearly the literal center of the 
whole inspired word; in Bagster's Teacher's Bible it holds 
the middle place. It certainly is one of the great leading 
passages of scripture: 

Hear, O my people, and I will testify unto thee; 

Israel, if thou wilt hearken unto me; 
There shall no strange gods be in thee; 
Neither shalt thou worship any strange god. 

1 am the Lord thy God, which brought thee out of the 
land of Egypt: 

Open thy mouth wide, and I will fill it. 

Here is another double shema — "Hear, O Israel!" Then 
follow two important double stanzas: the former an in- 
junction against all idolatry; the latter an invitation to ap- 
propriate large blessing. The metaphor is drawn from the 
young fledglings that in the nest stretch their beaks to the 
utmost capacity to take in the dainty morsel brought by the 
parent bird. Jehovah invites His people, shunning all wor- 
ship of strange gods and compromise with them, to test to 
the utmost His power, wisdom and love. God's mercy is 
like water in a spring: man's supply is like the same water 
in a cup. How much each gets and drinks depends on the 
capacity of his vessel. To bring a large pitcher to be filled 

143 



KNOWING THE SCRIPTURES. 

assumes both a large abundance in the spring, and a large 
confidence in the heart of him who brings the vessel. 

jMatthew vi 133 is one of the dominant texts, expounding 
a great law of life: 

Seek ye first the Kingdom of God and His Righteousness, 
And all these things shall be added unto you. 

The substance of this is : Put first things in the first 
place; aim first of all to be like God and make others like 
Him, and He will take care of all lesser interests. The two 
great principles of God in His dealings with man are here 
indicated : 

1. W^henever the prim.ary things are put in the primary 
place, He adds the secondary things without their being 
sought at all ; 

2. Whenever the secondary things are put in the primary 
place, the primary are forfeited altogether and even the 
secondary may be. It is notable that *'add" is a mathemati- 
cal term, and implies something, already possessed — to be 
added to — and this implies that to seek the first things is to 
secure them, and it is to these that the secondary are added. 

The w^hole context is dominated by this thought of put- 
ting first things in the first place — thought, affection, choice, 
being supremely fixed on the highest good, we shall not 
lay up treasures upon earth, nor lose singleness of aim, nor 
try to serve two masters, nor indulge anxious thought for 
the morrow. 

Another dominant passage of scripture is Matthew xvi« 
13-28, and its two most important suggestions may be con- 
nected with two short leading words, "Rock" and "Re- 
buke" : the rock is Peter's sublime confession of Christ ; the 
rebuke is that evoked by his concession to Satan. 

xA.s to the rock, it is not the man but his message that is 
emphasized as the foundation upon which our Lord will 
build His church. Pctros and Pctra difi-er as a stone or 
piece of rock from the bedrock mass itself which alone fur- 
nishes a foundation. This interpretation is confirmed by 
the historic fact that upon the very confession of the divine 
character and mission of our Lord Jesus Christ, the church 
actually was built, and has ever since stood firm only upon 
that basis. (Acts viii 137 ; Rom. x; i Cor. xii :3 ; i John 
iv:i5.) 

144 



LEADING PASSAGES, 

After the council at Jerusalem (Acts xv) Peter disap- 
pears from the church-horizon and Paul becomes the prom- 
inent personage ; and it is quite as true that the church was 
founded on Paul as on Peter. But, from Pentecost on, 
Peter's confession continued to be the church symbol, the 
heart of its creed, and the standard of discipleship and cri- 
terion of church membership. 

As to our Lord's rebuke, the substance of the lesson is 
contained in the two short mottoes — ''Spare thyself" and 
''Deny thyself" — the first was Peter's counsel to our Lord 
— the Devil's advice — and the second our Lord's counsel to 
Peter — the Saviour's own motto. 

Two texts, set side by side, are of paramount importance, 
John vi :28, 29, and xvi rp. The former shows the one sav- 
ing work is believing on Jesus : the latter, the one damning 
sin is not believing. These brief sayings are meant to be 
dominant — and from them all may learn what is the one 
sin which incurs damnation, and what is the one and only 
good work which God either requires or accepts in order 
to salvation: "this is the work of God that ye believe on 
Him whom God hath sent." 

Seven words of our Lord — six in the original — are per- 
haps as significant in their bearing upon holy living, as any 
other equal number ever spoken: 

''ye in me and I IN You.'^ John xiv:20. 

This expression of mystic, corporate, double union be- 
tween the disciple and his Lord was left to His last dis- 
course before His crucifixion as the climax of all His 
teaching. What a paradox is here — a mutual abiding! for 
how can anything be at once in and out, contained and con- 
taining? His parable is His explanation. Botanically it is 
true, for the vine and branch grow into each other, their 
fibres interpenetrating and interlocking. Such language 
suggests an element, like air, fire, water, earth, of all which 
it is true that they are in what is in them, as the fire is in the 
iron when the iron is in the fire. 

The order here is fixed: for He must be in us that we 
may be in Him, as the iron must first be in the fire if the 
fire is to be in the iron, or the bird in the air if the air is 
to be in the bird. 

How comprehensive these few words ! Here are the two 
sides or aspects of spiritual life: one concerns our being in 

145 



KNOWING THE SCRIPTURES. 

Christ, accepted, forgiven, justified, reconciled — our stand- 
ing; the other concerns His being in us, the power and 
secret of holy living — our state^ and the standing in order to 
the state. 

So important are these few words that they are the 
index to the contents of all the twenty-one Epistles, which 
may be classified according to their relations to this in- 
spired motto, setting forth one or both sides of this double 
truth. 

The sublime teachings of our Lord in His last discourse 
and prayer fall under one of these two heads : for example, 



""ye in me/'' 


''1 IN you/' 


Access or approach to God. 


Abiding Life of God. xvii: 


xiv :6. 


2, 3. 


Acquaintance with God. 


Manifestation of God. 


xiv 17-9. 


xiv 123. 


Acceptance in Prayer. "In 


Fruitfulness unto God. 


my name." 


XV :4, 8, i6. 



Apply the same analysis to the Epistles: 

Righteousness before God. Sanctification by the Holy 

Romans. Spirit. Corinthians. 

Exaltation to heavenly lev- Energy of transforming 

el. Ephesians. power. Galatians. 

Completeness — filled with Satisfaction in God. 

God. Colossians. Philippians. 

Victory over Death and the Preservation or Presenta- 

Devil. Thessalonians. tion. Jude. 

I Cor. 111:14, 15 is a leading scripture. Nowhere else 
are we so plainly taught the difference between the salva- 
tion of the man, and the salvation of his work. Every be- 
liever is a builder, and he cannot help it — and the great 
question is what sort of structure is he building. Even 
upon the one foundation which cannot be destroyed one 
may build worthless material — wood, hay, stubble, instead 
of gold, silver, precious stones. And when the fire tries 
every man's work, his w^ork may be utterly burned while 
he himself escapes, so as by fire. 

I Cor. vi:i7. ''He that is Joined to the Lord is one 
spirit" is a short sentence of ten English words. Yet it 
suggests to us the highest possible unity between the dis- 
ciple and his Lord. Many other forms are used to express 

146 



LEADING PASSAGES, 

this identification, but none approach this in the concep- 
tion of inseparable oneness. Ihe sheep may wander from 
the shepherd, the branch be cut off from the vine; the 
member be severed from the body, the child alienated from 
the father, and even the wife from the husband; but when 
two spirits blend in one, what shall part them? No out- 
ward connection or union, even of wedlock, is so emphati- 
cally expressive of perfect merging of two lives in one. 

2 Cor. y.y. "We walk by faith, not by sight," though 
printed as a parenthesis, in our English version, is one of 
the leading passages of the scripture. It closes one para- 
graph and begins another, and interprets both. From 
chapter iv:/, there has been a constant contrast presented 
between the seen and the unseen — the outward trials and 
the inward triumphs ; the dying of the flesh and the life 
of the spirit; the affliction without, the compensation with- 
in; the dissolution of the body and the introduction to the 
presence of the Lord. The always confidence is due to the 
fact that the walk is by faith, not sight ; looking at the un- 
seen and eternal rather than the seen and temporal. To get a 
thorough conception of the meaning of those seven words 
is to comprehend all that precedes. 

And so as to what follows. It has to do with the min- 
istry of reconciliation, its motives, its dignity and its re- 
ward. To walk by faith is to "practice the presence of 
God,'' and to do everything as His ambassadors, under 
His instructions, in His stead, for His approval. It is to 
keep in mind not the superficial and indecisive judgment 
of men but the judgment seat of Christ; not the temporal 
success but the eternal reward. Thus this simple saying 
reflects light both ways, backward and forward, upon the 
context. 

I Peter 1:10-12 is the leading scripture upon the purpose, 
character and limitations of prophecy. From it we learn: 

1. The prophets testified beforehand the sufferings of 
Christ and the glory that should follow. 

2. They searched to find the meaning of their own pre- 
dictions, uttering what was a mystery to themselves. 

3. They were taught that it was mainly for future ages 
that they bore their testimony. 

Here three great questions are settled: first, the old 

147 



KNOWING THE SCRIPTURES, 

Testement predictions are messianic; whatever their sec- 
ondary reference, their primary appUcation is to Jesus of 
Nazareth ; second, so far were these predictions from being 
shrewd human conjectures that they were mysteries to 
those who spolce them; and, third, they could neither be 
understood nor fulfilled until after ages. What a number 
of mooted questions this one authoritative statement 
settles ! 

Whenever a circumstance or occurrence has a marked 
prominence in scripture, and especially where it gives occa- 
sion for a new ordinance or signalizes a new departure it 
is to be very carefully noted. "As his part is that goeth 
down to the battle, so shall his part be that tarrieth by the 
stufif: they shall part alike. And it was so from that day 
forward, that he made it a statute and an ordinance for 
Israel unto this day." i Sam. xxx 124-2^. 

Comp. Numb. xxxi:ii-27; Joshua xxii:8. 

When the unexpected spoil nearly proved the pretext 
for a serious quarrel, the selfishness and sordidness of the 
children of Beliai •laiming it all for the actual warriors 
who had been in the battle^ David decreed that the two 
hundred whose faintness compelled them to tarry at the 
brook, Besor, should have a share of the booty. And this 
principle henceforth became "a statute and an ordinance 
for Israel/^ for all time to come. It had been already done 
on previous occasions by Moses and Joshua; but it did 
not pass into the form of a stated and fixed decree until 
now. Its bearing is universal, and afifects the whole work 
of the church of God. All cannot engage in the actual 
battle at the front, as in the great contests on the home 
mission borders and the foreign mission field; but those 
who at home tarry with the stuff and guard the base of 
supplies shall share alike. 



148 



XVIII. 
SUMMARIES OF BIBLICAL TRUTH. 



149 



XVIII. 

SUMMARIES OF BIBLICAL TRUTH. 

From time to time inspired utterances rise above the 
common level even of leading passages of scripture like 
prominent peaks in a landscape; sometimes they com- 
mand the cardinal points in the entire horizon of scrip- 
ture. Some of these scripture summaries seem intended 
to supply a sort of compendium of divine teaching, brief, 
comprehensive, easily remembered and suited to the hum- 
blest capacity. V/hen found these should be carefully 
noted and it is well to commit them to memory. 



ISO 



XVIII. 
SUMMARIES OF BIBLICAL TRUTH. 

THE first conspicuous summary is Deut. vi:4, al- 
ready referred to, as one of the leading pas- 
sages of scripture. It is not easy to translate so 
as to preserve the full lorce of the original. 
These words form the beginning of what in the Jewish 
services is termed the shema ("Hear") and belong to the 
daily morning and evening services. They constitute the 
substance of the Jewish creed : 

"Jehovah, our Elohim — ^Jehovah one/' 
Here the brevity and terseness rather impart emphasis 
and suggest a broad, deep meaning, because capable of so 
many different constructions. The stress mainly falls upon 
the word ''one,'' which carries the idea of uniqueness as 
well as unity. Jehovah our God is the alone God — solitary, 
incomparable, inapproachable. This is not a statement of 
divine unity as against polytheism, nor of His revelation 
to Israel as contrasted with other manifestations of Him- 
self ; but it means that Jehovah is the one self-existent, in- 
dependent God, the one Being that is the cause of all and 
the effect of none. 

The last letters of the first and last words in this He- 
brew sentence are "majascula" — that is written larger than 
the rest, and together spelling the word ed_, or ^'witness," 
and construed by the Jewish commentator as very signifi- 
cant, implying that this is in substance the witness borne 
by the faithful, and a challenge to Jehovah to bear His 
witness to them in turn. To convey some idea of the form 
in which the scribes v/rote this brief credal declaration, a 
sort of paraphase may be given : 

"GivE heed, O Israel ! Jehovah one, our GoD." 
Hence not only the obligation to love such a God with 
the whole being, but to teach these words unto their child- 
ren, to bind them for a sign upon the hand and as front- 
lets between the eyes ; to write them upon the door posts 
and gate posts, to be kept in sight and in mind. 

151 



KNOWING THE SCRIPTURES. 

The Jews literally kept this command. A small square 
of parchment inscribed with Dent, vi 14-9, and xi 113-21, 
was rolled up, enclosed in a small cylinder of wood or 
metal, and affixed to the right-hand post of every door in 
a Jewish house, a small hole being left in the enclosing 
cylinder, so that as the pious believer passes, he may touch 
the meziizah, with his finger or kiss it with his lips, and 
say, 

"The Lord shall preserve thy going out 
And thy coming in." Psalm cxxi :8. 



'^m 



3^f^*j^ i\:M ^r ky r^ii'^^ ^5;^*^"'< - - "-'^^v^it! 

.r^rs^ijv' ':. > -.* V ^ VV^' •2'. rV 1 

' ! " 1 

B "^'^« =^ " - -:;£^iArE-^T it&fc , ,ls^- 






'ir^'^t^T^ " 






falMaMM*. 




*These half-tones are kindly loaned by Funk & Wagnails, pub- 
lishers, of the ''Jewish Encvclopedia." 



SUMMARIES OF TRUTH. 



Biblical summaries sometimes give the substance of a 
whole book in one sentence: 

*'Let us hear the conclusion of the whole matter." 
Eccles. xii:i4. Here the writer sums up his whole argu- 
ment. "To fear God and keep His commandments," liter- 
ally, "is the whole man,'' that is, here is the secret of a 
complete, well-rounded, symmetrical character. In the 
previous chapters, the author records five successive experi- 
ments in the search of the highest good. All have been 
failures. He has been looking ''under the sun," and all 
that is earthly is temporal and human and partial and im- 
perfect. Only when he looked beyond the sun, at that 
which is eternal, divine, perfect, did he find the missing 
hemisphere which makes life, being, happiness, complete. 
Heaven is the complement of earth, the future, of the pres- 
ent; God, of man; the final judgment, the corrective of all 
present inequalities and iniquities. 

In the beginning of the book of Proverbs we read that 
"the fear of the Lord is the beginning of knowledge." Here 
we have the complementary truth, at the ending of Eccle- 
siastes — that this fear of the Lord is the formative prin- 
ciple giving perfection to character. Man, as "a religious 
animal," demands God as his correlative, and without 
faith toward God and holy obedience is forever incom- 
plete. 

Micah vii:i8-20 is the grand summary of Divine Grace 
in the deahng with iniquity. It is at the conclusion of his 
prophecy, introduced by that august question which we 
have seen to be a sort of scripture landmark, and an echo 
of the prophet's own name "Micah" — "who is Jah !" 

This summary of Forgiving Grace is in three parts: 

1. The grace that Pardons Iniquity; (i8) 

2. The grace that subdues Iniquity; (19) 

3. The grace that performs what it promises. (20) 

The comprehensiveness of this Is apparent: the first is 
the assurance of mercy to the guilty instead of judgment; 
the second, of deliverance to the tempted when sins of the 

153 



KNOWING THE SCRIPTURES. 

past pursue like malignant foes; and the third, of inheri- 
tance of covenant promise, when discouragements and dif- 
ficulties suggest despair. And there is evidently a reference 
to the three typical stages of Hebrew history: the Passing 
by the Blood-stained doors; the Passing through the Red 
Sea; and the Passing over the Jordan. 

Isaiah xlv:22. Look unto me. 

And be ye Saved ! 

All the ends of the Earth ! 

For I am God: 

And there is none else. 

This is one of the great Scripture landmarks, one of 
perhaps a score of texts that, like John iii:i6, contain the 
essence of the gospel message in a few words. Here are 
only about twenty words, and yet they tell us all we need 
to know about God's Salvation. 

For example: 

1. It is simplicity: "Look." 

2. Its Sufficiency : "Look unto Me/' 

3. Its Sublimity : "And be ye Saved." 

4. Its Universality: "All the ends of the Earth." 

5. Its Security: "For I am God." 

6. Its Singularity: "And there is none Else." 

7. Its Perpetuity: "An everlasting Salvation." Verse 17. 

Or it may be put in another form: 

1. The Greatest Good, "Salvation." 

2. The Largest Number, "All." 

3. The Surest Warrant, "I am God." 

4. The Simplest Terms, "Look unto me." 

5. The Farthest Reach, "Ends of earth." 

6. The Narrowest Range, "There is none Else." 

7. The Quickest Result, "Look and Live." 

God offers I\Ian Salvation; but He only can Save; and 
We need only to Look. 

This text is linked with the conversion of C. H. Spur- 
geon. In the little primitive Methodist chapel at Colchester 

1S4 



SUMMARIES OF TRUTH. 

he heard from an unknown and unlettered man this very 
message, and that morning he looked and lived. 

John iii:i6 is another similar summary, *'the Gospel in 
miniature." Here are at least seven great truths, almost 
identical with those of Isaiah xlv:22. 

1. The greatest of gifts: God gave His only begotten 
Son. 

2. The greatest of numbers: "The world." Whosoever. 

3. The greatest of blessings : "Everlasting life." 

4. The greatest of deliverances: "Might not perish." 

5. The greatest motive: "God so loved." 

6. The greatest security: *'God." 

7. The greatest simplicity: Whosoever believeth. 

Romans v:i-5. Justification: its privileges and results. 

1. Peace with God — the peace of reconciled relations. 

2. A new standing before God — permanent acceptance. 

3. A new access to God, by faith with freedom. 

4. A new joy in God — rejoicing in hope. 

5. A new glory — even in tribulation. 

6. A new process of sanctification begun. 

7. A new experience — patience, love, etc. 

Another of these "little gospels" illustrates the summaries 
of truth. Romans x:8-io. Paul calls it *'the word of faith 
which we preach," that is its whole substance, and it in- 
cludes two things : a heart belief and a mouth confession. 

The belief centers on the resurrection, not the crucifix- 
ion, for a dead Christ could not save, and the stress of the 
New Testament is on the risen one. Rom. iv:25; I Cor. 
XV., etc. 

Note also that faith is unto righteousness, but confes- 
sion is unto salvation, which includes more than justifica- 
tion. When we add testimony to belief, we rise to a higher 
plane: a faith that constrains to no witness finds no de- 
velopment. To suppress testimony by silence is to stifle 
the new life. 

Observe also how the simple secret of world-wide mis- 
sions is here hinted: the hearing ear prepares for the be- 

155 



KNOWING THE SCRIPTURES. 

lieving heart and the believing heart for the confessing 
mouth ; and the confessing mouth prepares for another 
hearing ear, believing heart and confessing mouth. Here 
is the hint of a true and endless ''apostolic succession" of 
hearing, faith and testimony; and he who hears and be- 
lieves not, or who believing, witnesses not, drops out of 
the succession and knows not the higher "Salvation." 

Paul sums up the work of Christ in one brief sentence: 
''Who of God is made unto us Wisdom and Righteousness 
and Sanctification and Redemption." i Cor. i :3o. 

Here at a glance we take in the fourfold work of our 
Lord for us. He is judicially "made," or constituted all 
that these words imply and in the order here given. 

1. Wisdom from God — which is the preferable render- 
ing. Paul writing to the Greeks who boasted of their wis- 
dom, declares that Christ is wisdom from God, in com- 
parison with whom the wisdom of this world is foolishness 
and the princes of this world, nought. He imparts to us 
knowledge of God and of self and is Himself the truth. 

2. Righteousness. He becomes to us an all-sufficient 
righteousness, justification, giving us a new standing be- 
fore God, and an imputed righteousness, which gives peace 
with Him, access to Him, and assurance of glory with 
Him. 

3. Sanctification. In Christ we are assured of a lioly 
state as well as a righteous standing. By the indwelling 
Spirit, every believer is constituted a temple of God and 
transformed from one degree of grace and glory to an- 
other. 

4. Redemption. This expresses the final goal — a resur- 
rection of the body, a complete deliverance of soul and 
spirit from all the power and presence of sin, and introduc- 
tion of body and spirit, united, into the perfected home 
above. 

The author of the Epistle to the Plebrews writes: 

"Now of the things we have spoken, this is the sum" — 
"chief point," or "crowning point." He then proceeds to 
give in forty words the substance of all his argument. 
"We have a divine High Priest, now throned in Heaven, 
and ministering in our behalf in the true and Heavenly 

156 



SUMMARIES OF TRUTH. 

Tabernacle." The old priesthood was on earth, and the 
old tabernacle was for a season, but now the type is swal- 
lowed up in the antitype and prototype. And this sum- 
mary comes about the middle of the Epistle, like the cap- 
stone of a pyramid with the lines slanting in both direc- 
tions, toward the beginning and end. 

2 Peter i:i6-2i is the grand summary of the evidences 
of Christianity, which prove to a believer that he has not 
''followed cunningly devised fables." 

1. The testimony of the Transfiguration. 

2. The witness of Prophetic Prediction. 

3. The experimental proof, the day dawn in the heart. 

These bear indefinite expansion and are all-comprehen- 
sive. The Old Testament portrait of our Lord Jesus 
Christ leaves no room for candid doubt, the word of 
prophecy, given as a light in the darkness. The New Tes- 
tament manifestation of the Deity and glory of the Son of 
God culminates in the Transfiguration when for the first 
and only time Christ's glory was unveiled. Then when the 
day dawns in a conscious experience of Redemption in the 
heart, the Day Star rises, the last of the night, and the 
first of the morning, the darkness being past and the true 
light now shining. These three forms of proof are closely 
related: the first is God's witness to His Son; the second, 
the actual combined testimony of the Son to Himself and 
the Father to Him ; and the last, the testimony of the be- 
liever's own personal life. 

Such summaries have been called "little bibles," or "lit- 
tle gospels." And it is recommended to every reader to 
make his own selection and collection. A few more, be- 
side those already mentioned, may be indicated as a guide. 

Genesis xv:6. Believing, and Imputation of Righteous- 
ness. 

Habakkuk ii:4. Faith and Justification. 

Isaiah liii :6-7. The Sole Source of Salvation. 

John 111:36. Believing and Everlasting Life. 

xiv:23. Love, obedience and manifestation of God. 

XV '.y. Abiding in Christ and Power in Prayer. 
Acts 11:38. The Pentecostal Gospel. 

157 



KNOWING THE SCRIPTURES, 

Romans viii:i-2. In Christ Jesus justified and made free. 
xii:i-2. The Self Presentation and Separation 
of the Believer. 

2 Corinth. vii:i. The self-cleansing of flesh and spirit. 
Galatians ii:20. Crucifixion with Christ and Life in 
Him. 

Philippians iv:6-7. The Refuge from care in prayer. 
Titus ii:ii-i4. The grace that bringeth Salvation. 
Hebrews xii :i-2. The attitude of the Christian Racer. 
I John ill :2, 3. The now and hereafter of saints. 

v;20. The Knowledge of God and Life Eternal. 



IS8 



XIX. 
MARKED RECURRENCE OF LIKE LANGUAGE. 



IS9 



XIX. 

MARKED RECURRENCE OF LIKE LANGUAGE. 

Certain prominent words, phrases and sentences, meant 
to be emphatic, recur conspicuously, never without a 
purpose. In cases where such words or phrases are found 
but twice, it is usually, if not uniformly, either for con- 
firmation^ completion or contrast; where thrice or more, 
for progress of thought by successive additions, as also 
in recurrence of ideas where language may vary. Prob- 
ably not a single case of such verbal recurrence can be 
found which does not illustrate this rule. 



i6o 



XIX. 
MARKED RECURRENCE OF LIKE LANGUAGE. 

WE should not only note what special words and 
terms the Spirit chooses and uses, but with 
what comparative frequency, whether once, 
twice, thrice or oftener. Especial meaning 
usually attaches to what is rare or exceptional, found but 
seldom and then in some conspicuous relation, or recurring 
at stated intervals like a refrain in a poem or a musical 
composition. 

The recurrence of the noun "passover," or kindred verb, 
**pass over," is very significant. Compare Exodus xii:ii, 
12, 23, 2y\ xiii:i6, 22; xv:i6. Hebrews xi:29, etc. The 
word, passover, first occurs in connection with Jacob's 
passing over the river Euphrates, in fleeing from Laban 
(Gen. xxxi:2i), and recurs when he passed over Jordan; 
but its first highly significant use is when the Hebrews 
were exempted from death, in the last of the Egyptian 
plagues. 

As the two previous instances suggest a passing over 
from one place to another, this is also the thought in Ex- 
odus xii:i3: Jehovah, seeing the blood, passing over the 
threshold into the house, taking possession, becoming, as it 
were, the household Head, and a fellow pilgrim, stranger 
and sojourner with His people (Psalm xxxix:i2). Hence 
His claim upon the first born as special heritage of the 
new Head of the house. It was more than passing through 
the land or passing hy the blood sprinkled door posts, 
when Jehovah passed over the threshold into the house, in 
token of covenant relations and fellowship. 

We have other significant passings over; as at the Red 
Sea. where Jehovah opened a path through the place of 
Death and Judgment, and Israel passed over from one side 
to the other, a type of passing over through Death into 
Resurrection — which the "Egyptians assaying to do were 
drowned" (Hebrews xi:29), another very significant fact, 

x6x 



KXOJVIXG THE SCRIPTURES. 

for the unbeliever, passing indeed into death, passes not 
through and over into resurrection Hfe, but is drowned in 
death. At the Jordan again Israel passes over from the 
Eastern and wilderness side into the Western or Canaan 
side — a type of consecration and separation in, and appro- 
priation of the promises. Thus the three Passovers stand 
respectively as types of emancipation and deliverance 
from Judgment penalty, identification with Christ in Death 
and Resurrection, and appropriation of the Promises of 
Grace ; and, taken together, embrace the whole experience of 
the believer. 

Thus the first passover of the Exodus stands for Pro- 
tection from the Destroyer, Jehovah's Proprietorship of 
the Redeemed, and their Fellov\-ship with Him in Pilgrim- 
age ; the Passover at the Red Sea, for conquest over sin- 
ful habit and everv foe, Death included ; and the Passover 
at the Jordan, for full present Rest, and Possession of the 
Promises and privileges of the Believer. 

There are three conspicuous references to the vine (Isaiah 
v:i-7; Psalm Ixxx.-S-ip: John xv:i-i6). The first empha- 
sises God's care for His vine and His disappointment at 
its wild grapes ; the second, its desolation under the rav- 
ages of foes ; the third, the secrets of growth and fertility 
in union with Christ. 

Mortify is found but twice (Rom. viii:i3; Colos. iii:i5). 
It means to make a corpse of, implying that, having 
judicially died with Christ, all that pertains to the '''old 
man'' — the former sinful self and life — should be given 
over to death, actually and practicallx (Rom. yr.ig: vii:5. 
Gal. v:24, 25). 

When the "members." so to be mortifixcd. are specified, 
the first four of the five refer to various forms of sensual 
appetite, showing how hostile this is to spiritual life: im- 
purity, with covetousness, thus cover nearly the whole 
array of carnal foes. And. if these members are not killed, 
they kill — if not put to death, they spread death: practical- 
ly, therefore, it is a choice between living and dying unto 
God and holiness — death to the flesh or death to the spirit. 

The word "panoply." translated "whole armor," or "all 
his armor," is found but twice (Ephesians vi:ii-i3; Luke 
xi:22). 

Further search shows a designed contrast in this case; in 

z6a 



RECURRENCE OF LANGUAGE. 

one case the panoply is that with which God clothes Saints, 
to resist the Devil ; in the other it is panoply with which the 
Devil clothes the sinner, that he may fight against God; 
and further meditation will suggest something in each of 
the sinner's various pieces of armor that corresponds to 
those of the Saint : 

The Helmet of Salvation is contrasted with a Delusive 
Hope. 

The Breastplate of Righteousness is contrasted with a 
proud Self-righteousness. 

The Girdle of Truth is contrasted with Lies, Deception. 

The Sandals of Alacrity are contrasted with Procrastina- 
tion. 

The Shield of Faith is contrasted with Unbelief. 

The Sword of the Spirit — the Word of God — is con- 
trasted with the word of Man. 

The word, ''centurion," in the New Testament, occurs 
twenty-four times, and akvays, save in one case (Acts 
xxvii:ii), favorably. Four centurions are conspicuous. 
He, whose faith the Lord so commended; he who, at the 
crucifixion, confessed to Christ's Deity; he, at whose palace 
occurred the Pentecostal outpouring; and he who was con- 
nected with the shipwreck, in the Mediterranean, and whose 
mediation saved Paul (Comp. Matt. viii:5-i3, xxvii:54; 
Acts x:2y). 

Is there no practical lesson in all this? The Jews being 
under the Roman yoke, were tempted to despise and hate 
whatever was Roman. Yet, here were Rome's representa- 
tives, having authority over large bands of soldiers, to keep 
the Jews in subjection, yet showing real nobility, and sham- 
ing them by their treatment of the Messiah whom the Jews 
rejected and of the disciples whom they persecuted ! One of 
them shov/ed a great faith not found even in Israel; the 
alms and prayers of another went up for a memorial before 
God ; the confession of another was boldly made to the fact 
that Christ was truly the Son of God, when even disciples 
forsook Him and fled and He hung upon a cross between 
thieves ; and other centurions interposed to save Paul from 
the scourge, from conspiracies against his life and from 
death as a prisoner. How delicate the indirect rebuke of 
bigotry and racial hatred, and the lesson of tolerance and 
impartiality of judgment. 

163 



KNOWING THE SCRIPTURES. 

There is frequent and gracious mention of the Samaritans, 
Instance the good Samaritan, whose merciful ministry is 
contrasted with the apathy of priest and Levite; the Samari- 
tan among the ten lepers, the only one who returned to give 
thanks ; the Samaritan woman who found the Saviour at 
the well and forgot her water pot in her zeal to save souls; 
the Samaritans who, in such throngs, welcomed the ministry 
and message of Philip (Luke x 133, xvii:i6; John iv; Acts 
viii). Surely deep wells are here if one has something to 
draw with, a long enough rope of research, and a large 
enough vessel of charity! 

Five times, in the Epistles of Peter, the word ''End'' re- 
curs. 

I Peter i :g. "Receiving the end of your faith, the salva- 
tion of your souls." 

I Peter i 113. **'Hope to the end for the grace that Is to be 
brought," etc. 

I Peter iv:7. ''The end of all things is at hand." 

1 Peter iv:i7. "What shall the end be of them that obey 
not the Gospel?" 

2 Peter ii :20. "The latter end is worse with them than 
the beginning." 

Around these uses of this one word, END, much of the 
teaching of these epistles gathers ! 

Toward one universal end moves the v»^hole creation, phys- 
ical and moral. Evil moves on toward its consummation in 
anti-christ, and good likewise to its consummation in Christ. 
The evil development includes some, from the nominal 
church of Christ, as wxll as the whole world of the ungodly 
that lieth in the wicked one, and all evil angels who are re- 
served unto the same final judgment of perdition. The 
good development includes all true believers, good angels, 
and "the whole creation;" only that, while sinners among 
men and fallen angels are involved in the same condemna- 
tion, saints and angels do not share the same salvation or 
exaltation ; for the saints, now "a little lower than angels," 
at the end rise higher than the3^ through their identification 
with the Lord Jesus Christ as Redeemer. 

The phrase "Dead Works" occurs only twice, in both 
cases in the same Epistle (Hebrews vi:i and ix:i4) ; in the 

164 



RECURRENCE OF LANGUAGE, 

first Instance, used of the unregenerate, in the second of 
the regenerate. 

''Dead works " differ from either wicked works or good 
works, as ''wild fruit " does from good fruit or bad fruit ; as 
the wild fruit has the form and appearance of the good, 
without its flavor and savor, so dead works, while having 
more or less of the appearance of good works, lack life. 
Therefore even doling out goods to feed poverty and giving 
the body to the flames are pronounced unprofitable, because 
not prompted by that love which is the life of all true 
service (i Cor. xiii:i-3). 

Dead works should be studied in connection with Num- 
bers xix, where the ordinance of the red heifer is found, to 
which Hebrews iv:i3 refers. The red heifer was the ap- 
pointed remedy for contact with the dead or death, in every 
form. He that would serve the living God must not bring 
to Him dead works. "The body without the spirit is dead" 
(Jas. ii:26). God cannot be imposed upon by externals. 

The word, kataphileo, translated ''kissed," — meaning to 
kiss repeatedly and caressingly — is found but four tim^es in 
the New Testament (Matt. xxvi:49; Luke vii:38; xv:2o; 
Acts yiyi:;^y), and these instances are representative and ex- 
haustive, the father's kiss of welcome, the penitent's kiss of 
gratitude, the friend's kiss of farewell, and the traitor's kiss 
of betrayal ; in three cases Love's sign, and, in the fourth, its 
damnable prostitution. 

Note the phrase "stand still." The earliest lesson on this 
subject: "Stand still and see the Salvation of the Lord," 
is in Exodus xiv:i3. For the first time men were 
taught the virtue of standing still in a great crisis of danger 
to witness the Lord's deliverance. But here a permanent 
lesson is taught, of which other representative and illus- 
trative instances are found in subsequent times ; indeed, at 
every great emergency, this pohcy is again inculcated, as for 
example, at Kadesh Barnea (Numb. xivrQ), and on the 
verge of entrance into Canaan (Deut. xx:i-4) ; and when 
the Syrians encompassed Elisha (2 Kings vi:i6). To Je- 
hoshaphat Jahazlel repeated these very words, when the 
Ammonites and Moabites massed their forces to drive the 
Jews out of their inheritance (2 Chron. xx:i5-i7), and 
when the Assyrians came against Hezekiah the lesson was 

165 



KNOWING THE SCRIPTURES. 

repeated. (2 Chron. xxxll:20, 21 ; Isa. xxxvil: 14-37). The 
numerous instances in the apostoHc age find their key here. 
The lesson is that in all such cases the Battle is not ours but 
God's. We are not to depend upon ourselves nor on our 
fellow man, but "let God fight for us." "Our strength is 
to sit still" (Isa. xxx:/). 

One of the foremost lessons of the New Testament, es- 
pecially after the Day of Pentecost revealed man's com- 
plete dependence upon the Holy Spirit, is that in all matters 
pertaining to our witness, work and the warfare for God, 
we are to renounce all our own wisdom, strength and 
energy, and simply let God have His way. 

Our Lord's last injunction was, "Tarry ye, until ye be 
endued with power from on high ;" and ten days were spent 
in quietly waiting for God to work. At every succeeding 
crisis in the apostolic church, there was the same simple 
dependence upon Him. When the Sanhedrim forbade the 
disciples to speak at all or teach in the name of Jesus, under 
threat of persecution, they wxnt to their own company, and 
with one accord committed to God the whole matter: "And 
now. Lord, behold their threatenings, and grant unto Thy 
servants that with all boldness they may speak Thy Word 
by stretching forth Thine hand to heal, and that signs and 
wonders may be done by the name of Jesus." And when 
they had prayed the very place of assembly was shaken 
(Acts iv:29, 30). And so in all that follows. The angel of 
the Lord opened prison doors, the Philippian jail was shak- 
en by an earthquake; Herod, the persecutor, smitten with 
death, as Elymas, the Sorcerer, was with blindness ; and in 
face of every danger and difficulty the infant church, stand- 
ing still, saw God work in His might. 

There are four or five special forms or phases of truth 
as to which men w^ould crave and need instruction : Faith, 
Love, Hope, Good Works, and the danger of spiritual de- 
clension. Each of these has a prominent human exponent. 
Paul is especially the Apostle of Faith, Peter of Hope, John 
of Love, James of good works; and Jude warns against 
apostasy. Thus each follows his own natural bent, and in 
so doing fills out the desi,o;-n of the Holy Spirit, that each 
aspect of truth and duty shall have its presentation. 



166 



XX. 

THE REFRAIN AND CHORUS IN SCRIPTURE. 



167 



XX. 

THE REFRAIN AND CHORUS IN SCRIPTURE. 

Special importance attaches to recurrence of the same 
sentences, when repeated at intervals, and marking the 
close of a stanza or strophe in a song or poem, or a 
section or division, in an argument or discourse. Such 
phrases or strains, which are called refrains, are to be 
carefully studied, whenever and wherever found, for they 
will prove to have some close relation to the truth set 
forth, either as summaries of what precedes or as indicat- 
ing the conclusion of a paragraph, or a department of the 
treatment of a subject. 



i6g 



XX. 

THE REFRAIN AND CHORUS IN SCRIPTURE. 

REFRAINS may be divided into four main classes, of 
which a few examples follow : 
I. Choral, dividing a poem into successive 
stanzas ; 

2. Terminal, indicating the divisions in a book ; 

3. Ethical, gathering up and repeating some moral lesson ; 

4. Musical, occurring at pauses in a sacred chant or song. 
Sometimes a refrain serves more than one purpose at the 

same time, and there are some cases in which they rise to 
the level of the sublime. In a fev/ instances, they form an 
introduction and conclusion to a section : at the beginning 
forecasting the object of what follows ; then at the end re- 
affirming the principle or law stated, in view of the consid- 
erations presented. 

In Exodus viiirio, Moses says to Pharoah: 

"There is none like unto Jehovah, our God." 

This grand, sententious declaration, here first made, is 
perhaps the leading refrain of all Scripture, and most fre- 
quently recurs in almost the same exact form. 

For instance it superbly reappears in that poem of vic- 
tory, the triumphant chant of Miriam at the Red Sea: 

"Who, O Jehovah, is like unto Thee among the gods! 
Who is like unto Thee ! 

Glorious in hoHness, 

Fearful in praises, 

Doing wonders !" (Exodus xv: II.) 

Here the august saying of Moses is repeated as an ex- 
clamation by Miriam, and its meaning expanded. There is 
none like Jehovah, in the Majesty of His Holiness, none so 
worthy of reverent worship and praise, none capable of 
such wonder working displays of power. 

169 



KNOWING THE SCRIPTURES, 

From time to time that refrain recurs, and it is a lesson 
in grace to observe the great occasions when it is again 
heard, to study the connection, and to note the special di- 
vine attributes and aspects of the divine glory successively 
set forth. 

For instance, in Psalm xxxv:io: 

"All my bones shall say, 

"Lord, who is like unto Thee!" 

Here Jehovah is praised as the Deliverer of the poor and 
afflicted. 

Again, in Psalm Ixxiiig: 

''O, God! Who is like unto Thee!" 

Here the special reference is to His righteousness and 
greatness. 

Again, in Psalm cxiii:5, 6: 

"Who is like unto the Lord, our God !" 

In this case it is a tribute to His condescension in mercy 
and grace. 

In Isaiah xl:i8, 25: 

"To whom, then, will ye liken God !" 

Here is a divine challenge to the heathen to produce any 
rival object of worship, or any thing worthy of comparison 
with Him, a rebuke of all idolatry and polytheism. 

In 3klicah vii :i8: 

"Who is a god like unto Thee I'' 

In this, the last recurrence of this exclamation, we may 
find its highest application. The question, "Who is like 
Jah?" is a play on the name Micah, which means this, as 
Malachi means "]My ^vlessenger.'' 

^vlicah's interrogation plainly refers back to the wonders 
of the Exodus. He is exalting and extolling the wonders 
of Grace in forgiveness, in subduing the power of sin, and 
in keeping covenant (see verses 18-20). Here are plain 
references to the passing over of the blood-sprinkled houses; 
then, the turning again of God, like a master general fling- 
ing his columns backward upon pursuing foes to overwhelm 
them with destruction at the Red Sea, and finally, to the 
covenant promises, sworn to Abraham and confirmed to 

170 



REFRAIN AND CHORUS. 

Jacob, which explain Jehovah's subsequent dealings with 
His people. 

If to these instances of the Interrogation, we add the nu- 
merous recurrences of the original affirmation, ''There is 
none like unto Jehovah," we shall see, still more clearly, how 
important is that saying or the truth it embodies. Compare 
Deut. iii .'24 ; xxxiii -.26 ; i Samuel ii :2 ; 2 Sam. vii '.22 ; I 
Kings viii 123 ; Psalm Ixxxvi :6-8 ; Isaiah xlvi :8, 9 ; Jeremiah 
x:6-i6; xlixiiQ, etc.) 

Thus an exclamation twice found in the earliest of all 
Biblical Psalms — the Song of Moses at the Red Sea^ — 
echoes like a thunder peal among the mountains, at critical 
points in Old Testament history, only with this difference 
that, while echoes in nature become fainter with each new 
reverberation or repetition, the echoes in Scripture grow 
louder and clearer as they recur. And as we stand and 
listen to echo after echo, we feel more and more the incom- 
parable majesty, infinity, holiness of Jehovah and are in- 
spired with awe and adoration. 

Another example of refrain is found first in Exodus xx:2 : 

"I am Jehovah, thy God, 

Which have brought thee out of the land of Egypt, 

Out of the house of bondage." 

This connects the name of Jehovah with this signal act of 
deliverance which was the beginning of the national history 
as a redeemed and separate people. It conspicuously reap- 
pears in Leviticus xix:36; Numbers xv:4i; Deut. v:6; 
Psalms Ixxxirio, etc. In fact, it is the most frequently re- 
peated of all Scripture sentences. It suggests what may be 
called the Old Testament standard of measurement. When- 
ever, in any emergency, the Lord would remind His people 
both of His power and love. He referred them back to the 
Exodus, so that this became a sort of secondary name of Je- 
hovah, a historic designation, identifying the great Deliverer 
with the covenant God. This association of the name of 
Jehovah with the fame of the Exodus is found hundreds of 
times between the event and the end of the prophetic Scrip- 
tures ; and at each new repetition serves some new purpose, 
to add sanction to God's law, majesty to His authority, ter- 
ror to His judgments, grandeur to His covenant condescen- 
sion, or glory to His gracious prom/Ises and invitations. 

171 



KNOWING THE SCRIPTURES. 

In the Psalms, each of the five books closes with a sort 
of terminal refrain. 

''Blessed be Jehovah, God of Israel, 
From everlasting and to everlasting ! 
Amen and amen!" (xli:i3). 
"Blessed be Jehovah, God, the God of Israel! 

Amen and amen!" (Ixxii:i8, 19). 
"Blessed.be Jehovah, for evermore! 

Amen and amen!" (xc:52). 
"Blessed be Jehovah, God of Israel 
From everlasting to everlasting! 
And let all the people say Amen! 
Praise ye Jehovah!" (cvi:48). 
"Let every thing that hath breath 
Praise Jehovah. 
Praise ye Jehovah!" (cl:6). 

Beside the recurrence of the refrain, there is a steady ad- 
vance in thought, as seen in the changes and modifications 
in the refrain, and the expansion of its meaning and appli- 
cation. 

From time to time special local refrains occur, as in those 
companion psalms, xlii, xliii, which open Book II. 

"Why art thou cast dovv'n, O my soul?" etc. 

This occurs thrice, at almost equal intervals (xlli:5, 11; 
xliii :5). 

And, when repeated, made more emphatic by considera- 
tions presented in the interval, and in the second and third 
cases adding "and my God." 
Psalms xlv has its own refrain : 

"Jehovah of hosts is with us, 
The God of Jacob is our refuge. 
Selah." (Verses 7, 11.) 

Isaiah is rich in refrains : 

"Jehovah alone shall be exalted in that day, 
For all this Flis anger is not turned away : 
But His hand is stretched out still." 

(Isaiah v:25; ix:i2, 17, 21; x:4.) 

These five repetitions indicate links of connection In his 

172 



REFRAIN AND CHORUS. 

utterances. Each recurrence seems to hint that, notwith- 
standing all that has taken place, something more and great- 
er is coming. 

But Isaiah's most conspicuous refrain is that which oc- 
curs at the close of chapter xlviii. 

^There is no peace, saith Jehovah to the wicked !" 

This recurs at the close of chapter Ivii, "My God" being 
substituted for "J^^^ovah." 

Then, in the closing chapter (lxvi:24) : 

"Their worm shall not die. 

Neither shall their fire be quenched/' 

which expands and explains with awful emphasis the re- 
frain. There is no peace to the wicked, for God's retribu- 
tive fire is without and the undying worm of an accusing 
conscience within. 

But further than this, these last twenty-seven chapters — 
the great Messianic poem of the Old Testament, are divided 
into three equal sections, of nine chapters each, by this re- 
frain — one of the most remarkable instances in Scripture, 
where such a refrain serves all purposes at once, choral, 
musical, ethical and terminal. 

In Matthew xix:3o, and xx:i6 occurs a repetition of the 
same sentiment in almost the same words : ''Many shall be 
last that are first, and first that are last." "So the last shall 
be first and the first last." The latter saying is exactly the 
former, only the order of words is inverted. This is one of 
the cases in which the refrain serves to show the proper 
bounds of the paragraph. There should be here no chapter 
division, for this proverbial utterance, immediately preced- 
ing and following the parable of the laborers in the vine- 
yard, enunciates the principle of which that parable is the 
illustration, and, to make it the more emphatic, it both pre- 
faces and concludes the parable. The connection is very 
striking. 

After the rich young man, unwilling to leave all to follow 
Christ, turned away sorrowful, Peter, no doubt, in a self- 
complacent and somewhat boastful spirit, said, "Lo, we have 
left all and followed Thee; what shall we have therefore?" 
If we mistake not there was a little disposition both to brag 
and grab. And our Lord uses this parable as a gentle re- 

173 



KNOWING THE SCRIPTURES. 

buke, reminding the disciples that some who are first in 
their own eyes may be last in His, and those who are last 
in expectation and conscious merit, may prove first in reaH- 
zation and reward. The consciousness of self-denial and 
the spirit that glories in it seriously impair its value. When 
we are absorbed in Him, years of toil and trial for His sake 
seem as but a few days for the love we bear Him, as it was 
with Jacob when he served for Rachel. Self-surrender is 
close akin to self-oblivion, and a passion for God and souls 
leads us to a heroism that takes no count of its sacrifices. 
To impress this thought our Lord therefore first utters the 
proverb, then enforces it by a parable and then repeats it 
that the principle may get emphasis, and its setting may lend 
it impressiveness. 

In John xiv:i, 2'/, is perhaps the most significant illustra- 
tion of the relation of these repetitions of language to the 
discourse which lies between. Our Lord, observing how at 
the hint of His withdrawal, sorrow has filled their heart, 
says to His disciples, 

''Let not your heart be troubled." 

At the close of this section of His farewell address, exact- 
ly the same words are repeated. *'Let not your heart be 
troubled,'' and in this case He adds, "neither let it be 
afraid." Between these two similar sayings, lie the reasons 
why they should not be thus troubled. If the intermediate 
teaching be carefully followed, it will be seen that He hints 
at four classes of troubles and their remedies: 

1. Problems of Creation and Providence. "Believe in 
God." 

2. Problems of Sin and Salvation. "Believe in Me." 

3. Problems of Death and the Hereafter. "Believe in the 
Father's House." 

4. Problems of Present Daily Need. "Believe in the 
Holy Ghost." 

Thus, having shown that faith has a solution and solace 
ready for every form of perplexity and anxiety. He not only 
repeats the words with which He began, but adds, ''neither 
let your heart be apprehensive." 

As the two verbs in the first verse are exactly the same in 

m 



REFRAIN AND CHORUS. 

the original, no reason is apparent why in one case they 
should be translated by an indicative and in the other by an 
imperative ; in both cases the imperative seems most natur- 
al. *'Let not your heart be troubled. Believe in God; be- 
lieve also in Me." To some heart anxieties, the Fatherhood 
of God is the answer ; to others the mediation of the Son ; 
to others, the fact that the whole universe is the Father's 
House, and that we are never out from under His roof; 
even death being only moving from a lower to a higher man- 
sion or abiding place in the same universal House. And, 
when to all other perplexities is added the anxiety as to 
our daily strength for duty and trial, our Lord reminds 
us that in the Indwelling Spirit we are to have Heaven 
brought down to earth, and earth brought in constant con- 
tact and communion with heaven — communion with both 
Father and Son, and supplies of all needed Grace, strength 
and consolation, while as yet sojourning here and awaiting 
His return to claim His own. 



17S 



XXI. 

THOUGHTS WHICH TRANSCEND ALL SPEECH. 



177 



XXI. 

THOUGHTS WHICH TRANSCEND ALL SPEECH. 

God could speak to men without finite speech proving 
at times too poor and narrow for infinite thought. At 
times the words, drawn from human experience, will be 
found too circumscribed for divine uses, and resort will be 
had to figures of speech, seeming exaggeration, superla- 
tives and double superlatives, and words piled on words, 
in a vain attempt to convey what is too vast for its 
vehicle. We must therefore learn to think of terrestrial 
tongues as inadequate to express celestial conceptions. 



178 




XXI. 

THOUGHTS WHICH TRANSCEND ALL SPEECH. 

FEW forms may be cited, In which these things, hard 
to be uttered, or understood, appear in Scripture: 

I. Attempts to define or describe the Infinite 
God. 

2. The use of words vvhich are untranslatable. 

3. The compound verbs, used of Christ's union ^vith be- 
Hevers. 

4. The superlatives and hyperboles employed. 

5. The sublime climaxes which suggest the unspeakable. 

6. The multiplication of figurative forms of speech. 

There are six definitions of God, V/ho is so com.plex that 
no one definition can sufnce. 

Psalms xxxvi :g — ''With Thee, O God, is the fountain of 
ife. 

James i :t7 — "The Father of Lights." 
I John i:5 — ''God is Light/' 
I John iv:8-i6 — "God is lovef 
John iv — "God is a Spirit'' 
Hebrews xii 19 — "Father of Spirits." 

Taking these passages together, He is Life, Light and 
Love — all in one — somewhat as the sun sends forth life in 
the blue ray, light in the yellow, heat in the red, but all 
united in the one sunbeam of glory. He is essentially a 
spirit, invisible and disembodied, and the Father of all spir- 
itual Being. 

Some words are untranslatable and we have to resort 
to transliteration, which is transferring the word as nearly 
as possible into another tongue, letter for letter, as for in- 
stance, "Abba," "Jehovah," "Hallelujah," "Selah," etc. Sah- 
batismos is one of these untranslatable words. It occurs 

179 



KNOWING THE SCRIPTURES. 

but once (Hebrews ivig), and is translated ''rest," and usu- 
ally taken to mean an eternal rest, or Sabbath keeping with 
God, which is no doubt its highest sense. But, as used in 
this connection, it has a specific meaning. It occurs in the 
midst of an argument proving a present rest, not in heaven, 
but on earth, into which God would have all believers enter 
now by faith and of which Canaan, the earthly inheritance 
of His people, was a type and forecast. Into this rest be- 
lievers enter by ceasing from their own works as God did 
from His. 

Probably to render this word Sabbatism would be a great 
advance, transliterating instead of translating. There was 
among the Hebrews a most elaborate Sabbatic system, as 
may be seen by comparing Genesis ii, Numbers xxv, Deut. 
XV, Daniel ix. Rev. xx, etc. 

It was built up in a sevenfold structure, which is em- 
bodied in the very framework of the Old Testament. There 
was first a seventh day of rest, then a rest of the seventh 
week, month, year, seven-times-seventh year, seventy-times- 
seventh, or four hundred and ninetieth year ; and a dim fore- 
cast of a final Sabbatic thousand years — the Millennium. 
The ''Sabbatism," here for the first and only time mentioned 
and represented by one word, probably included all these 
and what they separately and together signify and typify. 
Each seems to stand for some form of rest, from labor, care, 
selfish and sordid dispositions, exacting and vindictive tem- 
pers, and works of legalism, and together constitute the 
Sabbatism of God, the rest of subdued sin, banished anxiety, 
reconciled relations, peace with Him and fellowship with 
man, justification, sanctification, service, self-oblivious love; 
and in a word, the days of Heaven on earth. 

Compound verbs, of uncommon force, are used to ex- 
press the believer's identity zvith his Lord. 

The plain design is to represent all His leading human 
experiences as involving the disciple in a joint relation and 
kindred experience. To convey this most vividly, some 
twenty-five different compounds are selected, most of which 
have no equivalents in single English words, so that we 
lose the close identity so expressed by these compounds. 

For instance, there are eio-ht words that convey the fact 
of this identity — translated, "Crucified with Him," "Die with 

i8o 



THOUGHTS TRANSCENDING LANGUAGE. 

Him," ''Buried with Him," ''Planted together," "Raised up 
together," "Sit together," "Reign with Him," "Glorified to- 
gether," etc. (Gal. ii:2o; 2 Tim. ii:ii, 12; Rom. vi:4, 5; 
Eph. ii:6; Rom. viii:i7). 

There are other words referring to common intercourse, 
translated, "come together," "gather together," "assemble 
together," "sit together," "talk together", etc., and yet others 
referring to results of such identity, such as "live with 
Him," "suffer with Him," "work together," etc. 

These are all compound words and not phrases in the 
original; and for only four or five are there any English 
equivalents. We can say "co-work," "convene," "consult," 
"co-heirs," etc., but not "co-die," "co-rise," "co-reign." 

In some cases superlatives are used, and even piled up 
like mountain upon mountain, in a vain attempt to express 
the inexpressible. This is one of the most fascinating de- 
partments of Bible study. 

Paul's writings especially abound In these superlatives, 
and most of all, the Epistles to the Ephesians and Colos- 
sians, where are to be found the mountain peaks of the New 
Testament. It is here that we meet such expressions as 
"the exceeding greatness of His power;" "the working of 
the strength of His might ;" "far above all rule, and authori- 
ty and power and dominion, and every name that is named, 
not only in this age, but also in that which is to come ; the 
exceeding riches of His Grace In His kindness toward us ;" 
"the unsearchable riches of Christ ;" "the m.anifold wisdom 
of God;" "to know the love of Christ v/hich passeth knowl- 
edge, that ye may be filled with all the fulness of God ;" 
"able to do exceeding abundantly above all we ask or think," 
etc. 

It Is very plain that the writer finds his theme too trans- 
cendently great to be crowded Into the narrow com^pass of 
human words, and vainly seeks to stretch the meaning so 
as to make It more comprehensive by joining word to word, 
each of itself a superlative. 

Man's superlatives are som.etimes signs of weakness, care- 
lessness, excitement. But God's superlatives, Instead of going 
beyond, fall short of truth. They show both the poverty of 
earthly speech and the riches of heavenly thought, hinting 

181 



KNOWING THE SCRIPTURES. 

an overflowing fulness of conception which no chaUce of 
language can contain. 

We give some biblical examples of superlatives : 

The verb, hyperballo and the noun, hyperbole, as applied 
to divine things and matters pertaining to redemption, are 
not easily translated. They really convey the idea of throw- 
ing or shooting beyond a given mark or limit, and hence 
the notion of surpassing excellence, a sort of excess ; not ex- 
aggeration, like the English word, hyperbole, but rather 
something that passes the limit of language, defying descrip- 
tion. 

There are in all thirteen cases of the use of this verb or 
noun. I. Rom. vii:i3, "That sin might become exceeding 
(or excessively) sinful." 2. i Cor. xi:3i, "And yet show 

1 unto you a more excellent way" — cultivate love. 3. 2 
Cor. i :8, "We were pressed out of measure." 4. 2 Cor. 
iiiiio, "By reason of the glory that excelleth." 5. 2 Cor. 
iv :7, "That the excellency of the Power may be of God." 6. 

2 Cor. iv:i7, "Worketh for us a far more exceeding weight 
of glory"— (here the word is twice used). 7. 2 Cor. ix:i4, 
"The exceeding grace of God in you." 8. 2 Cor. xi:23, 
"In stripes above measure." 9. 2 Cor. xii :y, "Through the 
abundance of the revelations." 10. Gal. 1:13, "Beyond 
measure I persecuted the church of God." 11. Ephes. i:i9, 
"The exceeding greatness of His power." 12. Ephes. ii:7, 
"The exceeding riches of His grace." 13. Ephes. iii:i9, 
"The love of Christ, which passeth knowledge." 

Classifying these cases, we have the following significant 
result : 

1. God's view of sin: It passes all description for its guilt, 
enormity, and deformity. And so does the enlightened soul 
see sin— as Paul saw his persecuting violence. 

2. God's view of His own attributes and perfections: 
(i) His power, as exercised tovv^ard us; (2) His love in 
Christ; (3) His grace — and its riches; (4) His glory, the 
sum of all the rest. 

3. God's view of man's highest excellence and ecstasy: 
(i) Love as the highest of graces; (2) Knowledge of Him- 
self as the highest of Revelations; (3) Glory of His like- 
ness as the highest result of afPiiction. 

182 



THOUGHTS TRANSCENDING LANGUAGE. 

Again, the Climaxes in Scripture suggest what defies 
description, leading from level to level of thought and 
revelation of truth, as, in ascending a mountain, the succes- 
sive points of prospect command wider horizons and larger 
landscapes, one view preparing for another, and greater, 
till all the possibilities of present prospect are exhausted. 

When King Amaziah remonstrated against the loss of 
money involved in a change of plan, the man of God re- 
plied : 'The Lord is able to give thee much more than this" 
(2 Chron. xxvrg). 

In Romans v:6-2i this phrase ''much more" occurs five 
times and unlocks the whole passage (verses 9, 10, 15, 17, 
20), outlining what Christ does beside dying for us. 

1. Justified by His blood — much more kept safe from 
wrath through Him. 

2. Reconciled by His Death ; much more kept safe in His 
Life. 

3. Dead by offence of one. Much more receiving gift of 
righteousness by One. 

4. Under the reign of Death. Much more made to reign 
in life. 

5. Sin abounded in Ruin. Much more Grace abounded 
in Righteousness. 

Here is a steady advance. We are saved from condemna- 
tion and kept safe ; reconciled after alienation and kept rec- 
onciled ; we died in consequence of Adam's sin, but are made 
alive in Christ, as the Second Adam or racial Head. Once, 
under the reign of sin and death, are made to reign over 
both ; and all this is a triumph of grace thro' Righteousness, 
not a tame compromising laxity on the part of God; a for- 
giveness, purchased by atonement, and not at the expense 
of righteousness. 

In Ephesians iii : 14-21, Paul labors under a weight of con- 
ception that no powers of expression can sustain, praying 
that Ephesians may be able to comprehend dimensions which 
are infinite and take in a measureless immensity and an end- 
less eternity ; to know a love that "passeth knowledge," all 
it is possible to know of which is that it is an unfathomable 

183 



KNOWING THE SCRIPTURES. 

depth. God, he adds, is able to do what we ask, what we 
think, all that we ask or think, above all, abundantly above 
all, EXCEEDING abundantly above all, that we ask or think, 
"unto all the generations of the age of the ages/^ 

Paul especially deals with these transcendent topics, prob- 
ably because his rapture into the third heaven unveiled to 
him these unutterable wonders (2 Cor. xii). 



iS^ 



XXII. 
CONTEXT AND CONNECTION. 



185 



XXII. 

CONTEXT AND CONNECTION. 

As in any organism, no member or part, however min- 
ute, can be fully understood aside from its relation to the 
whole; so, in scripture, every paragraph and sentence are 
part of its totality, and must be studied in relation to all 
the rest. The text will be illumined by the context, or 
scripture immediately preceding and following. Every 
occurrence and utterance should be studied in its sur- 
roundings. How, Why, when a word was spoken or an 
act done, helps to explain it, is its local coloring. Hidden 
relationships must be traced like underground roots and 
subterranean channels. 



186 



XXII. 
CONTEXT AND CONNECTION. 

THERE is a law of the paragraph which concerns 
this contextual study. Punctuation, with all the 
arrangement and division into chapter, paragraph 
and verse, are foreign to the original scripture, 
and the work of uninspired men, mere devices of conveni- 
ence of reference, and therefore open to criticism and modi- 
fication. Punctuation points may often prove misleading, 
and these arbitrary divisions frequently interrupt continuity 
of thought and teaching, if they do not more seriously per- 
vert the sense. It is only by much care that it is found 
where the pause occurs in the argument or narrative or dis- 
course, and the paragraph is complete. 

There is also a law of connection which demands that we 
observe words, sayings and sentences which are divinel}' 
linked together, since there can be no accidental or meaning- 
less arrangement of terms or phrases when a divine Mind is 
at work. Patience will show both similarities and dissimi- 
larities, unsuspected at first, and order of statement which 
significant and unalterable, because of a more important or- 
der of development in the truth set forth, or the experience 
of grace indicated. 

Chapter divisions sometimes interrupt the progress of the 
narrative or discourse. A few prominent examples will 
illustrate this: 

Matthew ix:38 and x:i. Our Lord began to send forth 
laborers. 

Matthew xvi :28 and xvii:i ; Mark vili:38 and ixri. The 
Transfiguration fulfils the promise. 

Matthew xix:3o and xx:i. The parable Illustrates the 
principle (comp. xx:i6). 

Mark 11:23-28, and iii:i-5. ^^^ miracle proves His lord- 
ship of the Sabbath. 

Luke xx:45-47, and xxi:i-4. Note in both passages the 
prominence of the poor widow. 

187 



KNOWING THE SCRIPTURES. 

Acts vii:6o and vni:i. Stephen's death led to Saul's con- 
version. 

I Cor. x:33 ^^^ xi:i. Paul bids them follow him as an 
example of self-renunciation. 

1 Cor. xii:3i and xiii:i. Charity is the more excellent 
way. 

2 Cor. iv:i8 and v:i. The argument about the unseen 
and eternal continues. 

2 Cor. vi:i8 and vii:i. This last verse sums up the pre- 
vious argument. 

Verse divisions often isolate a sentence from its surround- 
ings, not only interrupting the sense, but very imperfectly 
presenting the truth. It is very unsafe to cite such broken 
and dismembered fragments of Scripture in support of any 
doctrinal position, as, so used, even "the devil can cite Scrip- 
ture to his purpose," as he did in the temptation of Christ. 
A text is only a sure guide when it is taken in its surround- 
ings and as a whole utterance. 

Biblical punctuation is a human device and not authorita- 
tive. Sometimes it is no doubt misleading. A question 
mark might sometimes well displace a period. 

Possibly in Romans viii :33, 34, vv^e have a series of ques- 
tions : 

"Who shall lay any thing to the charge of God's elect? 

Shall God, who justifieth? 
Who is he that condemneth ? 

Shall Christ who died, yea, rather is risen again?" 

A recent writer quite insists on reading Ephesians iv:26, 
*'Can ye be angry and not sin?" 

He feels a difficulty in reconciling a sanction of anger 
with the general tone of Scripture precepts, and especially 
with the command in verse 31, ''Let all anger be put away 
from you." He would rather construe the apostle as ask- 
ing, "Can you indulge anger and yet be sinless?" If his 
contention be true there may be ethics involved in a punc- 
tuation point. 

Probably in Luke xiii:24, a comma should displace a 
period : "Strive to enter in at the strait gate, for many, I 
say unto you, will seek to enter in and shall not be able, 

188 



CONTEXT AND CONNECTION. 

when once the master of the house hath risen up and hatli 
shut to the doors/' when it is too late (Matt. xxv). 

The illuminative force of context is illustrated by our 
Lord's great lesson on almsgiving (Matt. vi:i-4). 

The greater lesson is on the unseen world and the unseen 
God. He has been showing how the unseen in man is the 
essential and true self — not the outer word, blow, act, but 
the inner thought, desire, disposition, will. And now He 
advances to a higher and more comprehensive conception^ 
the greater objective as well as subjective reality is unseen. 
He would make the unseen in man responsive to the unseen 
in God and bring his unseen self into harmony with the 
whole realm of the invisible. 

This may be illustrated by the *'harp, the harper and the 
harmony," as the late Joseph Cook used to say. The main 
thing is not the beauty of the instrument nor the dress and 
appearance of the player, but the music evolved by his 
touch; and melody and harmony are inexplicable mysteries 
obedient to unseen forces. Imagination, memory, love, 
hope, faith, conscience, sensibility, all find expression in 
music which is their creation, and all these are unseen fac- 
ulties and attributes. The soul of the harper m.ust create 
the harmony. And so almsgiving is only music in God's 
ear when it is the outgoing and expression of an unseen 
spirit in man which is in accord with Himself, the response 
of what is best in us to what is best in Him; any lower 
motive spoils and degrades it as does a mere mercenary mo- 
tive debase the musician's art. 

In I Timothy iii:i5, i6, the punctuation is probably mis- 
leading. It were better to read somewhat thus : 

"That thou mayest know how thou oughtest to behave 
thyself in the house of God which is the church of the liv- 
ing God. The pillar and ground of the truth, and without 
controversy great, is the mystery of Godliness — namely," 
etc. 

Thus read, we avoid a mixed and incongruous figure, at 
one instant comparing the church to a house and the next 
to a pillar in a house ; but, according to this reading, the doc- 
trine of the incarnation becomes the central pillar and ped- 
estal of the church, upholding and sustaining it. A pillar 
consists of two parts — the upper and lower — one connects 

189 



KNOWING THE SCRIPTURES, 

it with what is above, the other with what is below. Perhaps 
the thought is that the church, as the House of God, finds 
its central prop and pillar in the truth about the Lord Jesus 
Christ, Who as Son of God and son of man, related to both 
realms, links heaven and earth. By His humanity, Gospel, 
believing people, with earth ; by his Deity, relation to An- 
gels, coronation as King, with Heaven, And so long as this 
pillar remains thus central in church life and doctrine, even 
the gates of Hell shall not prevail against it (^latt. xvi). 

The two words together, "Life and Peace," (Romans 
viii :6) describe the double result of the atoning work of 
Christ, and the order is unchangeable. 

''Life" results from vital union with Him in whom is 
Life. It comes by simple acceptance of the Word of the 
Gospel as the incorruptible seed of God (i Pet. 1:23). At 
once by believing we have the Son of God and have Life (i 
John v:i2) and the Spirit of Life (Rom. viii:2). 

"Peace" is the effect of His work, and faith In it as a 
finished work. It comes of minding the things of the Spirit, 
but is not to be confounded with Life, which precedes it and 
prepares for it. 

Life does not always bring peace, but at first breaks up 
peace as a dead man raised to life Hke Lazarus would be- 
come conscious of sepulchral bonds. 

Peace is threefold: 

With God — reconciled relations (Rom. v:i) ; with Men — 
new fellowship (Eph. ii) ; Peace of God — conscious in- 
dwelling- (Phil. iv). 

A child born to a king has his father's life in him from 
the first; but he has to be trained to know and understand 
all the duties and principles involved in being son and heir. 

The one place where our Lord is expressly set before us 
as an example is i Peter iii '.21-2^. The exact word is writ- 
ing-copy, as though the portrait of our Lord were put be- 
fore us that we should study its exact lineaments and seek 
to reproduce them in our own character and conduct, 
speech, temper, will, and that inexpressible something which 
we call ''spirit" — the inmost secret of the whole man which 
unconsciously moulds all the rest. 

Here we are commended to His example as our guide in 
all things: for our daily walk, abstinence from all known 
sin; in the truthfulness and self restraint of the tongue, 

190 



CONTEXT AND C0NN3CTI0K 

even ander provocation; in the regulation of temper and 
disposition, forbearing threatening, and all retaliation and 
vindictiveness ; in the great executive act of the will by 
which we commit ourselves to the keeping of a righteous 
God; and especially are we to imitate His self-sacrificing 
and self-oblivious spirit, which makes us ready to live and 
die for the salvation of others. What department of life is 
left untouched in this marvelously comprehensive example 
and ideal ! 

We have frequent occasion to refer to verbal emphasis, 
which is a science by itself, because emphasis is so often in 
effect exegesis. To find the word where the stress of a 
sentence falls is often to find the stress also of thought. 
Here again the study of context and connection is helpful, 
as showing the objective point toward which a whole dis- 
course moves. 

The emphatic word is often the pivot on which the mean- 
ing turns. When the anger of the Jews was aroused by 
the claim of our Lord that God was His Father, they re- 
torted in a most insulting manner, "we be not born of for- 
nication," by this stress upon the first personal pronoun, 
more than insinuating that His birth was unsanctified by 
wedlock, and a disgrace. 

When our Lord says "Take my yoke upon you," the em- 
phasis on ''my." In these few verses (Matt. xi:27-3o) the 
emphasis seems throughout upon himself. He alone has 
knowledge of the Father or power to reveal Him ; He alone 
can give rest, teach lowliness and meekness, or impart the 
secret of rest even in toils and burden bearing. If the 'T," 
"Me," "My," be uniformly emphasized the whole passage 
becomes luminous; the rest of salvation is His gift; the le>- 
son of meekness is His lesson ; the yoke that is easy is the 
yoke He makes, fits to us, and wears with us, and the burden 
is one which He lays on us and bears with us. What an 
example of the significance of emphasis ! 

If it be possible, "as much as lieth in you, live peaceably 
with all men" (Rom. xii:i8), suggests that it may not al- 
ways be possible with all men to live peaceably because they 
are not always pacifically inclined ; but so far as lies in us, 
let there be peace. It takes but one to make an attack or 
assault, but it takes two to make a quarrel. There are some 

191 



KNOWING THE SCRIPTURES, 

who are so contentious that the most peace-loving people 
cannot prevent the outbreaks of a wicked loquacity and pug- 
nacity. But it is not necessary either to make angry reply 
or deal an angry blow. \Mien slandered or struck we may 
remain passive and unresisting ; or even return evil by good, 
and so quench the fires of strife. 

In I Cor. vii 140 the emphasis lies upon "1 also" — "for I 
think that / also have the spirit of God." This is usually 
taken to mean that Paul gives his private judgment, and 
thinks that he also has the Spirit's guidance. But, putting 
the emphasis where it belongs, he is confidently affirming 
that, whoever may claim to teach them as Spirit-led teachers, 
he, Paul, may also confidently claim the Holy Spirit's inspi- 
ration, as one specially commissioned to guide the churches. 

In Hebrevrs m:y to iv:ii, the context shows the emphatic 
word is ''To-day/' It occurs three times, marking an in- 
tensive present and the accompanying tenses are all present, 
''Exhort one another daih'j while it is called 'to-day;'" 
"Harden not your hearts;" "Take heedf* "We are made 
partakers of Christ, if we hold," etc. "Let lis, therefore, 
fear/' "lest any of you should seem to come short of it," ''do 
enter into rest/' "There rernaineth a Sabbatism;" "he that 
is entered into His rest," etc. To see where the emphasis 
lies prevents our mistaking the meaning; for the Sabbatic 
Rest here meant is not a future heaven, but a present satis- 
faction in God, corresponding to Canaan, which was the 
earthly, not heaz'enly inheritance promised to Israel. This 
present rest is entered into now, not by dying or ceasing 
from our earthty activities, but by believing and "ceasing 
from our ovvii works." 

Context and connection reveal order, which also often 
shows emphasis very plainly, as in Revelation xvii:i4, 
"called and chosen and faithful" — each successive term 
stronger than its predecessor; there are many "called," but 
few "chosen," and, even out of the "chosen" comparatively 
few that are "faithful," "loving not their lives even unto 
death," the true martyr witnesses. 



192 



XXIII. 
RECURRENCE OF THOUGHT AND IDEA. 



^9d 



XXIII. 

RECURRENCE OF THOUGHT AND IDEA. 

Often where language differs, the conception is essen- 
tially one. As we may approach the same "golden mile- 
stone^' by many roads and from different directions, so 
we may be led up to the same central truth by a variety 
of methods, arguments and illustrations. It requires more 
discrimination to detect this convergence of thought 
where the words differ than where they agree ; and hence 
the need of training the mental powers to trace the unity 
of teaching amid diversity of terms, and not depend on 
the superficial resemblance of language. 



194 



XXIII. 
RECURRENCE OF THOUGHT AND IDEA. 

ONE of the most important and pervasive ideas of 
the Bible is the comparative unimportance of the 
feelings and the supreme importance of the will 
m the spiritual life; yet this is seldom referred 
to in expicit terms ; it has to be discovered by the close 
study of the whole Word of God. Never once will it be 
found that the emphasis is laid upon what is merely emo- 
tional, because it is too uncertain and fluctuating. Feeling 
is capricious ; it depends upon exciting or allaying causes, 
oftentimes beyond our control. Hence the Scriptures lay 
most stress upon principles of living, fixed choice of God 
and goodness which does not like a weather vane veer about 
with every change of wind. 

All the great fundamental movements of the soul in the 
right direction are treated in reference to volition rather 
than emotion. Repentance is not so much a feeling of re- 
gret or sorrow over sin as a "change of mind," as the 
Greek word literally means, a new purpose to abandon sin, 
and embrace holiness ; a new attitude of the whole being, in 
turning from evil and turning toward God. 

Conversion is not a new state of feeling or even affection, 
so much as a "turning about," as the word hints, implying 
a new direction for the daily walk ; and obedience is not an 
impulsive, capricious conformity to a command, but a self- 
surrender, a principle of submission to another's authority 
and control. Prayer is not an approach to God under the 
influence of warm sensibility and awakened feeling, but a 
deliberate habit of seeking after Him as the sole source of 
power and blessing. Faith is an executive act of the will, 
fixing upon one divine object of all confidence and trust; 
and even Love, which we most construe as an emotion or 
affection, is always regarded in the light of the Word as a 
principle of supreme loyalty toward God and preference for 
His will, and, subordinately, of unselfish service toward 
man. 

195 



KNOWING THE SCRIPTURES. 

So pervasive is this teaching in the Scripture that the 
reader may safely be challenged to find one case in which 
stress is laid upon mere feeling. These stirrings of our 
emotions and sensibilities are not under our control, being 
so often dependent on bodily health, mental condition, asso- 
ciations, surroundings, and even the changes of weather. 
God would have spiritual life built upon solid rock, not 
shifting quicksands. 

The Scriptural idea of rezvards should be carefully 
studied in the light of the Inspired Word. The principles 
upon v/iiich they are administered by God are absolutely 
unique; and these alone suffice to accredit the Bible as 
divine. For example, mark the following laws which gov- 
ern Rewards : 

1. It is not the sphere that determines reward, but the 
spirit manifested in the sphere : not position but disposition. 
God Himself distributes the work as Tie will. Hence all 
spheres and forms of service are relatively equal in dignity 
and honor. What He asks is humble and constant obedience 
to His will wherever He put us. 

2. It is therefore not the quantity but the quality of work 
done that measures reward — not how much, but how well. 
(Compare Matt. x:42 and the Widow's two mites.) 

3. The will to do, not the ability to accomplish is the de- 
termining factor. If there be first a willing mind it is 
accepted according to that a man hath, not according to 
what he hath not (2 Cor. viii). 

God Himiself assigns the limits of capacity and oppor- 
tunity. Hence he recognizes and rewards honest intention 
and purpose, motive, not action. Compare David: "Thou 
didst well that it was in thine heart.** 

4. Not success but fidelity is rewarded. We cannot al- 
ways command success. A steward is required to be faith- 
ful and wise, not successful. Stephen yearned to evangelize 
but accepted stoning. Paul went to Macedonia because of a 
vision, but found scourging and a prison cell. 

5. Not endowment but improvement. Compare the para- 
bles of Talents and Pounds. Taking the two together, we 
learn, first, that where there is an unequal bestowment, but 
an equal or proportionate improvement, the reward is 

iq5 • 



RECURRENCE OF THOUGHT. 

equal; second, that where there is equal bestowment but 
unequal improvement the reward is unequal. 

6. The object ennobles the subject, the purpose sanctifies 
the offering, "The altar sanctifieth the gift." 

The higher the aim and the more exalted the end the 
more valuable the offering. A deed is reckoned not by what 
is done but by the cause or object to which the service is 
rendered. 

7. Not proud independence but humble dependence. Not 
the energy of the flesh but of the spirit. Hence all care 
savors of atheism. We are forbidden to worry : it is God's 
cause and service and He will take care of it. 

8. God remembers and rewards service so small that we 
forget it and are unconscious of it. (See Matt, xxv.) 

He records and rewards what we regard as trifles, when 
the motive is holy, unselfish and spiritual. Nothing is in- 
significant done in His name. 

These principles are wholly peculiar to the Scriptural rev- 
elation of God's philosophy of rewards. 

The conception of covenant is perpetually recurring, and 
is one of the controlling and interpreting ideas of all Scrip- 
ture, but it is frequently suggested vv^here other words are 
employed, such as 'Vow," *'oath," "separation," "agree- 
ment," "fellowship," etc. The root idea from which all 
these kindred terms sprung is the same. A special relation 
between two parties, God and man, of which a vow is the 
expression and an oath the confirmation; agreement, the 
equivalent; separation, the condition, and fellowship the 
exhibition. 

The God of the Bible is throughout a covenant God, and 
yet the word "covenant" has passed almost entirely out of 
Christian thinking. All true blessings God has covenanted 
to bestow on believers, and on the basis of the covenant, 
they may rest perfectly assured that all such promises can, 
must, and will be unfailingly fulfilled; God ever does what 
H^e has covenanted to do. There are two great covenants, 
and two parties, God and man. The Old Covenant shows 
what man could and could not do ; the New Covenant mani- 
fests what God can and will do. "The two covenants repre- 
sent two stages of God's education of man and of man's 

197 



KNOWING THE SCRIPTURES. 

seeking of God." Many Christians continue to attempt to 
serve God under the Old Covenant ; this results in weakness, 
doubt, discouragement and failure. It is the duty and 
privilege of believers to place themselves at once under 
the New Covenant. This is done by believing themselves 
in His sight judicially reckoned to be all that God wills 
them to be, and to receive all that He has promised in 
Christ. "A single decisive step," says Andrew Murray, 
gives the believer "full access into the immediate presence 
of God, and the full experience of the power of the Spirit." 

The idea of Salvation is another of the recurring concep- 
tions of Scripture, but its verbal" equivalents are almost 
countless. Sometimes it appears under the guise of pardon 
and escape from judgment; again, of jiistiiication and ac- 
ceptance in Christ; and again of sanctiiication and victory 
over sin, and deliverance from its power. Peter uses the 
word of the final consummation at the reappearing of our 
Lord Jesus Christ. 

And so of Holiness. The word seldom appears in com- 
parison to the thought which underlies it. But there are 
three great conceptions closely linked with it: separation 
from sin and unto God; spiritual health or wholeness, and 
conformity to the image of His Son. 

So of Service. How seldom this word is found ! In its 
proper and spiritual sense perhaps only ten times in all ; yet 
the thought continually recurring in a variety of forms and 
figures. "Ministry," "good works" and ''alms giving," 
"fruit," ''seed sowing," "burden bearing," and almost a 
myriad other forms. How could we learn the lesson of 
service if we were dependent on the mere recurrence of the 
word? 

The word "Faith" is found but once in the Old Testa- 
ment. "Children in whom is no faith" (Deut. xxxii:2o), 
where it means faithfulness, or good faith. Yet the thought 
runs like a golden thread from Genesis xv:6, to the end. 
Even "believe," its nearest equivalent, is found only about 
thirty times, as applied to God, and yet the lesson is perpet- 
ually taught of confidence and trust, and associated with 
the whole history of the race. We might almost say that 
the two attitudes of believing and not believing are the ex- 
planation of all Old Testament history and doctrine. We 
m^ay draw a line through the entire book, and arrange on 

198 



RECURRENCE OF THOUGHT. 

one side all those who had faith, and on the other, those 
who had not, and classify the entire contents of the Old 
Testament Scripture under the two heads of the rewards 
and results of faith, and penalties and consequences of un- 
belief. To get these great recurrent ideas of Scripture 
firmly in mind, and with them as guides search the word, is 
to find many of the secrets of its unity and harmony. 

Peace is another recurrent idea, and the word is found 
over two hundred times. Yet the conception reappears a 
thousand, if the equivalent terms are consulted. One of the 
nearest is rest, which expresses both an aspect and a result 
of peace. Safety is another equivalent, so is security, quiet, 
firmness, courage. The thought is but the more eloquently 
impressive because so many ways are necessary to give it 
expression, like the faces into which a diamond is ground 
and polished, each of which adds to its brilliance and ra- 
diance. 

How recurrent is the idea of Power — the power of God 
in man ! Yet how seldom is it expressed as in Micah iii :8. 
*T am full of power by the Spirit of the Lord." Sometimes 
the thought is that of strength to do, courage to witness, 
patience to endure, boldness to rebuke; but to follow the 
thought throughout is not only to understand what the 
power of God in the believer is, but the hundred forms of 
its manifestation and directions of its utilization. 

The Holy Indignation of God against sin must be under- 
stood only by knowing the whole Scripture. We must ex- 
amine its whole testimony, under "anger," "wrath," "fury," 
"indignation," "displeasure," "jealousy," etc.; and all in the 
light of His immaculate Holiness, who is "of purer eyes 
than to behold evil and cannot look upon iniquity" (Hab. 
i:i3). Any one of these words might leave us with the 
false impression of a passionate being roused at times to a 
violent anger as terrible as his infinity. But a more general 
study will show wrath in God to be only another aspect of 
benevolence, as necessary to His perfections as Love, and 
itself only the other pole of love. For it is the same holiness 
that is attracted by the beauty of saintliness and as surely 
repelled by the deformity and corruption of sinfulness. To 
master the subject enables us to admire and adore God for 
the very wrath that at first made Him seem only too much 

199 



KNOWING THE SCRIPTURES. 

like a man of undisciplined temper and ungoverned pas- 
sions. 

Inspiration is another and very important recurrent idea. 
It occurs but once in either Testament (Job xxxii :8, 2 Tim. 
iii:i6). Yet is not the thought of a divine speaker behind 
all human tongues and pens, a dominant one in the Word 
of God ? Is not the one idea that binds all Scripture in one, 
gives it uniform, divine authority, and constitutes it the 
final court of arbitration in all controversy as to truth or 
duty, the one consistent and all-controlling thought that 
in many ways, at many times, in many parts, and by many 
men, the one God spake unto the fathers ; and that in these 
last days He spake finally and fully by His Son (Heb i:i, 
2). Let that be the recurrent conception, and the whole 
Word is illumined. We see that each of these sixty-six 
books is a member of one organic body of Scripture, and 
each of the forty human v/riters a mouthpiece of one 
Divine speaker. We are not left without a sufficient guide 
in belief and practice, and, if we discover apparent inhar- 
monies and discordances, are prepared to search more deeply 
for the secret of reconciliation and unity. 

Here is another grand illustration of great underlying 
conceptions absolutely independent of explicit statement. 
Where in the Old Testament are "life and immortality 
brought to light" as in the New? David indeed said, "I 
shall go to him but he shall not return to me" (2 Sam. 
xii 12^), but some think this only means that he shall go to 
the child in the grave. Job declared that his redeemer 
liveth, and that "in his flesh he shall see God," but some 
again think he refers to his confidence that he shall be 
restored from disease and in a recovered body be vindicated 
by Jehovah. The references to the future life are confes- 
sedly few and occult; yet if we once assume the doctrine, 
we shall find it everywhere implied and explanatory of 
otherwise obscure and' enigmatical Scriptures. And so of 
the kindred idea of resurrection from the dead. 

The word "Discipline'' is found only in Job xx:xvi:io, and 
then it does not mean the beneficent influence of sorrow and 
sufferingjn educating character. Yet who would be willing 
to dismiss this ever-recurrent thought from the Holy Scrip- 
ture, that, like as a father pitieth and loveth and chasteneth 
.his children, so our Heavenly Father, because He loves and 

200 



RECURRENCE OF THOUGHT. 

pities, afflicts. Let the student take this idea and trace its 
unfoldings, under such forms as "chastening," "correction," 
"affliction," "trial," "sorrow," "tribulation," "trouble," "re- 
buke," "reproach," etc., and see how rich is the body of in- 
struction developed, that could never be gathered by simply 
following any one word. 

The idea of a life beyond death is very seldom explicitly 
expressed in the Old Testament; yet the Lord Himself 
argues that an attentive reader may find it pervading it as 
well as the New (Matt. xxii:32). The God of Abraham, 
Isaac and Jacob is the God not of the dead but of the living, 
and He would not give Himself such a name as expressing 
His relation to corpses, rotting in their sepulchres, but to 
believers still living, though their bodies be sleeping. 



201 



XXIV. 
TOPICAL METHODS OF STUDY. 



203 



XXIV. 

TOPICAL METHODS OF STUDY. 

To examine the scriptures topically is very fruitful in 
results. Taking great leading subjects or themes, we 
should seek to find the total testimony of the Inspired 
Word upon each, gathering up and arranging scattered 
or fragmentary hints in an orderly and complete form. 
In the nature of the case, the Bible could not present a 
system of doctrine, yet it contains the material for such 
a system. It is the quarry rather than the structure ; and 
it is for the student to bring together the material, dis- 
cover its mutual relation, and construct out of it a full 
testimony to the truth. 



204 



XXIV. 
TOPICAL METHODS OF STUDY. 

SPECIAL themes need to be studied in the light of 
the Word as a whole. Without being in form a 
philosophical or theological treatise, it contains suf- 
ficient guidance as to all truth and duty. To search 
out its witness wherever found, classify and combine it, 
yields such instruction that upon any needful question, the 
mind of God is disclosed in a remarkable manner and meas- 
ure. Grand themes, that suffice for lifelong study, are 
found set like shining gems all along the circlet of the 
Scriptures, such as the following: 

1. The Glory and Beauty of the Law of God (Psalm 
cxix). 

2. The Messiah as the Suffering Lamb of God (Isaiah 
liii). 

3. The Four Successive World-empires (Dan. 11:31-45). 

4. Divine Forgiveness (Micah vii: 15-20). 

5. The Sin of Covetousness (Luke xiii:i3-48). 

6. The Antidote to Trouble (John xiv:i -27). 

7. The Righteousness which is by Faith (Romans iliig- 

iv:25). 

8. The Message of Faith (Romans x). 

9. The Body of Christ (i Cor. xii). 

10. Love as the "More Excellent Way" (i Cor. xii:3i- 
xiii:i3). 

11. The Resurrection from the Dead (i Cor. xv:i2-58). 

12. The Law of Separation Unto God (2 Cor. vi:i4- 
vii:i). 

13. The Peace of God (Philip, iv). 

14. The Old and New Man (Ephes. iv:22-32; Colos. 
iii:i-i7). 

15. The Chorus of Virtues (2 Peter 1:5-8), 

205 



KNOWING THE SCRIPTURES. 

i6. The Perfect Deity and Humanity of our Lord (He- 
brews i, ii). 

17. The Great White Throne (Rev. xx:ii-i5). 

18. The Final Perfection of Saints (Rev. xxii:3-5). 

Such great themes remind us of Kepler's exclamation 
when, after eighteen experiments, he found the key that un- 
locked astronomical problems : ''O Almighty God ! I am 
thinking Thy thoughts after Thee." Grattan said of Fox, 
''you must measure the magnitude of his mind by parallels 
of latitude;" but, in measuring the infinite mind, all such 
standards fail us ; and, in research into the Scriptures, it is 
this constant recurrence of infinite ideas and ideals that 
transcend alike all human expression and conception that 
convinces us of their divine originality and authority. The 
level of the thinking which they suggest is so exalted as to 
be unapproachable. 

We have instanced a score of subjects, treated in single 
passages ; but in many cases for anything like a complete 
view, various Scriptures must be collated and compared, be- 
cause in no one place are these themes fully presented. 
Sometimes dififerent writers suggest various aspects of a 
common theme, or there is a historic development of it, in 
the succession of events, or ideas. A few of these may be 
likewise cited as examples of hundreds. 

1. The Fire of God, represented in the Shekinah, the mi- 
raculous flame kindled on His altars, the Pillar of Fire, etc., 
and above all, the Pentecostal Flame, and tongues of fire. 

2. The Angel of the Lord, the constant wonder worker 
in all human history, the great Defender, Protector, Aveng- 
er, omniscient, omnipotent, omnipresent, invisible, irresisti- 
ble. 

3. The moral code of Jehovah, embraced in the Deca- 
logue, and modified and applied in the Sermon on the Mount 
— a complete and sublime ethical foundation for human 
character. 

4. The Spirit of God, revealed officially and occasionally 
in the Old Testament, individually and perpetually in the 
New, as source of light, Hfe, love and power to the human 
spirit. 

906 



TOPICAL METHODS OF STUDY, 

5. The God-man. A new order of Being, with divine and 
human natures perfectly combined in one personaUty — a 
mysterious blending of the finite and the infinite. 

6. The Prophetic Vision — divine sight, foresight and in- 
sight imparted to human agents so that they have a back- 
ward vision of prehistoric events and a foreward vision of 
the future. 

7. The conception of substitutionary Sacrifice — the obedi- 
ence and suffering of a sinless being accepted in behalf of 
the sinner, so as to make pardon and reconciUation possible 
without sacrificing righteousness. 

8. Eternal Life through believing, or the impartation of 
the nature of God to Man, through faith as a means of 
union and identification — the mystery of a perfect salvation 
through a new birth. 

9. The Rewards and Retributions of the Future State, 
completing the partial administration of Justice in this age 
by the final awards of eternity and the settlement of destiny. 

10. The church of God, as a called out body of believers 
and witnesses — indwelt by the Spirit of God, constituting 
one invisible organism of which Christ is Head. 

11. The World of Spirits — invisible and innumerable — > 
and divided into two great hosts — the un fallen and loyal, 
and the fallen and lost, with Satan at their head. 

12. The Whole Conception of the Godhead — trinity yet 
unity — omnipresent yet not pantheistic ; infinite and eternal, 
yet exercising providential care over all creatures however 
minute and events however trifling. 

These are a few specimens of the wealth of the mines of 
thought which in the Holy Scriptures invite exploration and 
yet defy exhaustion. Not one of all these magnificent themes 
finds treatment in uninspired writings except as first sug- 
gested here, and therefore without this unique and unrivalled 
Book of God, the race would have been left in midnight 
darkness as to these and all co-related truths. Who shall 
even glance at such topics and still say that no such revela- 
tion from God was needed ! 

In three Psalms, there is a singular tribute to "the Law 

207 



KNOWING THE SCRIPTURES. 

of the Lord" — one title for Old Testament Scripture as a 

whole, naturally arising from the fact that of the three pop- 
ular divisions of the Old Testament the Law was first. 

The Psalms are the i, xix, cxix, the second and third tak- 
ing up the subject where the previous one left it, and no two 
covering the same ground. Psalm i depicts the blessedness 
of him whose delight is found in meditating upon Holy 
Scripture; Psalm xix compares it with the Heavens as a 
field for the display of its author's glorious perfections ; and 
Psalm cxix exhaustively presents its manifold attractions 
as a law of life, a counsellor and guide. Comparison of 
these three Psalms is very suggestive. In the first the lover 
and doer of God's word and the hater and scorner are con- 
trasted in character, conduct and destiny. In the xix, the 
heavens are compared in ten respects with as many of the 
perfections of Scripture ; then in the cxix, every letter of the 
Hebrew alphabet heads an eightfold acrostic, as though to 
hint that if all possible combinations of letters are exhaust- 
ed the excellence of the Holy Scriptures as a practical and 
personal guide to doctrine and duty cannot be expressed. 

The Putting Away of Sin is one of the great conceptions 
of the whole scripture. The goat that fell by lot to Jehovah 
as Law-giver and Judge, presents that aspect of the work of 
Christ, according to which He by His shed blood expiates 
guilt, pays penalty, and so vindicates the holiness and right- 
eousness of God as expressed in His Law. It is expiatory. 
But the live goat presents and typifies that companion as- 
pect of Christ's work which puts away sin by the sacrifice 
of Himself, securing for us not only exemption from judg- 
ment but justification before God, peace with God, access 
to God and finally glory in God (Romans v:i-4). This 
aspect is propitiatory. It Is for us as though we had never 
sinned (Heb. ix:26; Rom. vlii:33, 34). 

The Word of God presents this great truth in many 
forms. The phrase, "put away sin," is very common and 
emphatic, as when Nathan said to the penitent David : 'The 
Lord also hath put away thy sin" (2 Sam. xii:i3). The 
same thought Is otherwise expressed. The following are 
the main forms in which It is embodied : 



The comprehensive expression "covered," as In Psalm 
:i, 2. "Blessed is he vi^hose transgression is forgiven, 



I 
xxxii :i, 2. 

20S 



TOPICAL METHODS OF STUDY. 

whose sin is covered; blessed is the man unto whom tHe 
Lord imputeth not iniquity." Here, besides forgiveness, 
there is a covering of sin, a hiding of it beneath the blood, 
so that* it is no more imputed or reckoned to the sinner as 
having been committed. 

2. Hence the phrase "abundantly pardon," as found in 
Isaiah lv:7, where God is represented not only as having 
mercy upon a returning penitent, but as "multiplying to 
pardon" — an attempt to express by a sort of mathematical 
metaphor the thoroughness of forgiveness. 

3. In Psalm ciii:i2 occurs the phrase "so far hath He re- 
moved our transgressions from us," where the immeasur- 
able heights and breadths of infinite space are used to illus- 
trate the distance to which forgiveness is banished. 

4. Isaiah xxxviii:i7 conveys the thought by the phrase 
"Thou hast cast all my sins behind Thy back" — drawn from 
human inability to see at all what is behind us. 

5. Isaiah xliv :22 : "I have blotted out, as a thick cloud, 
thy transgressions" — another figure drawn from the utter 
dissipation and disappearance of a cloud that has obscured 
heaven's blue. 

6. Micah vii:i9 expresses the same thought, by a refer- 
ence to the drowning of Pharaoh's hosts in the Red Sea. 
"Thou will cast all their sins into the depth of the sea" — 
too deep for any dredging instrument to bring them up. 

7. Jeremiah xxxi:34 touches the climax — "I will forgive 
their iniquity, and I will remember their sin no more" — a 
promise so remarkable that it becomes the leading mark of 
the New Covenant and is twice quoted as such in the Epistle 
to the Hebrev/s (viii:i2; x:i7). 

This means practical annihilation of forgiven sins — and 
shows us how and why the pardoned, penitent, believing 
sinner has "boldness and access with confidence by the 
faith of Him" (Eph. iii:i2). 

The word Sanctiiication is used of what is separated 
and of what is subjugated. The root idea is separation, 
from evil to good. It may be profitably studied under the 
following heads: 

209 



KNOWING THE SCRIPTURES. 

1. Its relations to the Will of God — His Eternal Pur- 
pose in Salvation (Romans viii:29, 30; i Peter i:2). 

This is judicial sanctification, immediate and complete 
from the first. It is sanctification as God sees it, in His pur- 
pose and plan, and determines the believer's standing in 
Christ. 

2. Its relations to the Blood of Christ (Hebrews xiii:i2; 
Levit. xxvii:32). Its basis and ground is identit}^ with 
Him. We are sanctified in Him. Hence that dominant 
phrase "in Christ," or *'in Christ Jesus" that interprets 
every epistle. 

3. Its relations to the Truth — the Word of God — which 
is largely its instrument — ^the means used for its accomplish- 
ment (John xvii:i7). It is a sort of atmosphere or element 
in which we live, move and have our being as saints. 

4. Its relation to the Holy Spirit (i Peter 1:2), nothing 
is more important. The new Hfe of God absolutely begins 
when He recreates us — Sin has made the spirit in man 
dead and He quickens it again. His double office is to show 
ourselves and God. He makes our state consist with our 
standing — the actual correspond with the judicial (Comp. 
I Cor. vi:i7; Galatians v:i6-25). This is like grafting 
a live nerve upon a dead one — that triumph of modern 
surgery. 

5. Its relations to the Example of Christ — our model 
and standard of sanctification (John xviiiig; i Peter 
ii:2i-23). 

6. Its relations to our own Will (Romans vi; xii:i, 2; i 
Peter i :i-i6 ; iv 11-3 ; 2 Cor. vi :i4 ; vii :i ; Exodus xxix) . In 
this last chapter we have a fine illustration : What was first 
sanctified to God's glory He afterward sanctified hy His 
glory? Three incentives are urged to promote voluntary 
separation unto God ; His purchase of us, possession of us, 
and inhabitation in us. 

7. Its relation to the Glory of God (Exodus xxix). 

Three stages: Separation and Self-presentation — our 
part. Consecration and Transformation — God's part. 

210 



TOPICAL METHODS OF STUDY. 

The Scriptures suggest four conspicuous snares to sancti- 
fication : 

1. False criteria: feelings and caprices — vs. faith and 
love. 

2. Legalism and its bondage — and self-righteous spirit. 

3. Antinomianism — or practical lawlessness. 

4. Spiritual pride — self-confidence, loss of vigilance. 

Again, notice the promises to prayer, and conditions of 
answer. 

1. Faith in God — fundamental, rudimental (Heb. xi:6; 
James i:5-7; Matt. xiv:29, 30; i John v:i4, 15. The confi- 
dence). 

2. Threefold condition — Asking, Seeking, Knocking 
(Matt. vii:/). SuppHcation, earnest desire, importunate 
continuance (Eph. iii:2o; Heb. iv:i3-i6; Matt. vi:7, 8; 
Mark x:5i, 52; Jas. v:i6-i8; Hosea xii:4-6; Luke xi:5-io; 
xviii :i-8). 

3. Abandonment of Sin (Psalm lxvi:i8, 19; Prov. xv:29; 
Isaiah i:i5; lix:2; John ix:3i ; i John iii -.20-22). 

4. Anticipating Answer (Mark xi '.22-24), Such hold- 
ing to the faith, or faithfulness of God, as to believe the 
blessing already received (Rom. viii 126, 27; Jude 20). 

5. Boldness of Approach (i John v:i4, 15; Heb. iv:i6; 
John XV .7 ; xiv:i3, 14; xv:i6; xvi:23-26). In the Name 
of Jesus (Jeremiah xiv:2i; Psalm lxxviii:4i; Matt. 
xiii:58). 

6. Individual and Solitary Approach (Matt. vi:6). 
Secrecy, silence, solitude. Habit of closet communion. 
"Practice of the Presence of God" (Luke vi:i2). 

7. Collective, corporate prayer (Matt, xviii: 19, 20; i 
Chron. xvii:i-4; Dan. ii:i7-i9; Acts i:i4; ii:i-4; iv:3i; 
xii:5-i7; xvi:25, 26; Deut. xxxii:3o). 

The relation of Believers to this world-age can be fully 
seen only by a comparison of at least seven conspicuous pas- 
sages of Scripture, where different phases of the subject 

211 



KNOWING THE SCRIPTURES. 

appear: Matthew vi: 19-34: Worldly avarice and anxiety, 
foes to faith. John xv: 18-24; xvii: Worldly hatred of our 
Lord and His disciples. Romans xii:i, 2: Duty of non- 
conformity to the world and its standards. Ephesians ii:i-7: 
The connection of the world with the flesh and the devil. 
James iv '.4, 5 : The friendship of the world enmity toward 
God. I John 11:15-17; v:i9: The love of the world for- 
bidden, as not of God. Revelation xvi-xviii : The greatness 
and glory and doom of the world. 

When these Scriptures are compared there will be no mis- 
taking the fact that, with singular uniformity, the world is 
held up as the foe of faith and Godliness. The Old Testa- 
ment writes large the word separation over the very portals 
of a holy life; and the New Testament repeats it and for- 
bids even conformity to the world's standards and methods. 

Orcagna, in his great picture, in the Strozzi Chapel — The 
Last Judgment — represents Solomon, the worldly and idola- 
trous King, as rising out of his sepulchre in robe and 
crown, at the trump of the archangel, uncertain whether 
he is to turn to the right hand or to the left — a, terrible 
satire on carnal discipleship. 



212 



XXV. 
THE TOTALITY OF SCRIPTURE TESTIMONY. 



'^13 



XXV. 

THE TOTALITY OF SCRIPTURE TESTIMONY. 

No investigation of scripture, in its various parts and 
separate texts, however important, must impair the sense 
of the supreme value of its united witness. There is not 
a form o£ evil doctrine or practice that may not claim 
apparent sanction and support from isolated passages; 
but nothing erroneous or vicious can ever find counte- 
nance from the Word of God when the whole united tes- 
timony of scripture is weighed against it. Partial ex- 
amination will result in partial views of truth which are 
necessarily imperfect; only careful comparison will show 
the complete mind of God. 



2Id 




XXV. 
THE TOTALITY OF SCRIPTURE TESTIMONY. 

OR example, the doctrine of justification by works 
might find seeming approval in James ii 114-26, 
which taken by itself would seem to teach that 
faith alone is insufficient. But, when compared 
with such Scripture as Romans iii:2i, iv:25, Galatians ii:i5, 
iii:i4, etc., that is seen to be untenable error, and we are 
compelled to find some point of consistency and harmony 
which on further study proves to be this: 

Paul is showing how a sinner is justified before God: 
James, how a saint is justified before men. Justification, 
in Romans, means imputed righteousness, reconciling a 
sinner to a righteous God; justification, in James, means 
actual rectitude, justifying the faith by proving it genuine, 
and reconciling confession of faith with consistency of 
conduct. Paul was rebuking and refuting pharisaic self- 
righteousness and formalism ; James, antinomian license 
and lawlessness. Plere it is the totality of Scripture testi- 
mony that saves us from the peril of both legalism on the 
one hand, and a liberty which is only freedom to sin, on the 
other. 

The doctrine of sinless perfection finds apparent founda- 
tion in such texts as *'he that is born of God doth not 
commit sin," etc. (i John iii:3-9). In this passage no 
room seems left for even an occasional lapse from duty, 
or stumble in the chosen path of obedience. ''Whosoever 
abideth in Him sinneth not : whosoever sinneth hath not 
seen Him neither known Him." The seed of God is 
represented as so abiding in a disciple that he cannot sin. 

This, however, is inconsistent alike with the experience 
of the most saintly souls and the testimony of other Scrip- 
tures. In fact, the writer of this Epistle, himself, says: 
"These things write I unto you that ye sin not; but, if any 
man sin, we have an Advocate with the father, Jesus Christ 

215 



KN GIVING THE SCRIPTURES. 

the righteous ; and He is the propitiation for our sins, and 
not for ours only but for the whole world." Here he tells 
us that, while he is writing unto us in order to prevent our 
sinning, if we do fall into sin, we have a resort in the 
Advocacy and propitiation of our risen Lord: and it is 
the disciple's sins to which he refers, for he distinguishes 
between "our sins'' and the zcorld's needs. Here, again, it 
is the sum total of Scripture testimony that saves us from 
error, and compels us to seek some point of harmony. And 
we find that these verbs have a continuous present force — 
he that abideth in Him doth not continue, or go on sinning 
— sinning is not his liahit, as with the devil vvho goes on 
sinning from the beginning. In this the children of God 
and the children of the devil are manifest. Saints habitually 
obey but occasionally sin: sinners habitually sin, even if 
occasionally they obey or conform to a right standard. It 
is a question of which way the face is turned and in what 
direction the main trend of the life is. Thus we are not 
only saved from serious errors by referring to the totality 
of Scripture testimony, but we are forced to that deeper 
study which unveils a fuller truth and gives a wider vision. 

Another exam.ple of the corrective value of com.parative 
study of Scripture and the totality of its testimony may be 
found in i Samuel xv. Twice in this chapter Jehovah is 
represented as repenting that He had m.ade Saul king 
(ii, 35), and yet it is positively afnrm.ed: "The strength of 
Israel will not lie nor repent; for He is not a mian that He 
should repent" (29). The repentance attributed to God 
must therefore be explained and qualified by His own re- 
pudiation of all that is capricious, mutable and changeable 
as in human passions. When bad men break covenant with 
Him, and make void its provisions, compelling Him to 
change His course toward them and His method of proce- 
dure, there is really no change zi'Iiatcz'er in. Him — it is in 
them. He is eternally and unchangeably the Lover of Good 
and the Hater of Evil. But when m.en instead of holding 
fast the good turn to the evil, bv the sam.e im.miUtable law 
of His perfection, they incur His holy anger instead of 
favor. It is the same attribute of holiness which attracts 
or repels according to the character of that which ap- 
proaches it. When God is said to repent, therefore it is 
simply a fact of appearance — a relative statem-ent drawn 

216 



TOTALITY OF TESTIMONY. 

from human usage and language, and strictly cannot be 
applied to Him in whom there is no variableness. 

Comparative study of Scripture has often a high value 
as a corrective to false impressions, inferences and conclu- 
sions. For example, in 2 Samuel xxivii, we read that "the 
anger of the Lord was kindled against Israel, and he moved 
David against them, to say go, number Israel and Judah." 
This seems unaccountable, since it was this very number- 
ing which further kindled the anger of the Lord and 
brought one of His signal judgments upon both King and 
Kingdom. But when we turn to i Chron. xxi:i, we find 
the solution of our perplexity and the reconciliation of the 
discrepancy : ''And Satan stood up against Israel, and pro- 
voked David to number Israel." 

The two narratives are harmonized by making the former 
to read : "And one moved David to say, go number Israel 
and Judah." 

Possibly in no one instance does a partial view of Scrip- 
ture truth more mislead than in the difiicult and perplexing 
doctrines of justification by Faith, and Election with its 
corresponding and corelated truths. Predestination has 
proved probably the greatest stumbling block of any doc- 
trine taught in the Word not only to unbelievers but to 
believers, and has been practically the wedge that split the 
whole church into two opposing bodies — "Arminians" and 
"Calvinists." 

To most readers of Scripture both Justification and Pre- 
destination are like the Dom.es of the Yosemite — while a 
few daring adventurers seek to scale their precipitous sides, 
most others can only look up with awe and despair of ever 
mounting to such summits. Yet, if studied in the light of 
the whole Word, there is seen to be a practical side from 
which the ascent is gradual and easy, and like those Domes, 
these truths are seen as half truths, united in God's mind, 
but rent asunder by man's controversies. 

No doubt justification teaches acceptance with God on 
the ground of another's righteousness imputed to us; and 
predestination makes salvation primarily depend not on 
man's choice but God's choice. Yet, when the entire testi- 
mony of Scripture is examined, we find that these state- 
ments are but partial and incomplete. 

If on the one hand justification is by faith, the faith is 

217 



KNOWING THE SCRIPTURES. 

not a mere acceptance of a doctrine, but a living bond of 
union with the risen Christ — a faith that must justify itself 
as genuine by works of obedience; and, if God elects a 
soul to salvation, so does that soul elect God as Saviour and 
Sovereign. 

Our Lord did not talk of justification through imputed 
righteousness, but told the parable of the Prodigal Son, 
who forfeited all claim to a father's love and care, went 
far from home, spent all his money, and, when he came 
back with only rags and wretchedness, the father's love and 
grace put on him a robe, shoes and a ring and set him at 
his own banquet table. 

From the first two parts of the threefold parable in Luke 
XV, it might be inferred that, in salvation, God does all; 
for the sheep is sought till found, and then neither driven 
nor led back but lifted and carried by the shepherd; and 
the lost piece of silver cannot recover itself and does not 
even know it is lost, but must be seached for and found 
and restored to its place on the necklace of the woman. 

Had we no other Scripture but i Cor. ix :2^-2y, we might 
infer that life is a race course and heaven the goal and 
salvation the crown: and that Paul was keeping his body 
under and bringing it into subjection, as a way of earning 
or winning heaven. But this will not stand the test of 
other Scripture, in which salvation is always represented 
as a gift, not wages, to be accepted nor merited. Thus we 
see clearly that the race course must represent service, and 
the crown, its reward; and that while Paul had no fear of 
faihng of salvation, he was solicitous not to forfeit his 
reward. 

Very important also is it to discriminate between the terms 
of salvation and the conditions of sanctiiication and service. 
We enter an emphatic protest against the current interpreta- 
tion that the race we are called upon to run is a race in 
order that we might win heaven. As Dr. Campbell Mor- 
gan well says, "Here is one reason why the churches are 
half empty : men have been so long acting as if Christianity 
were a kind of fire insurance, which takes individuals and 
makes them safe so that they might never reach hell, but 
might reach heaven, and that all they had to do was to run 
as hard as they could to get crt of the world into heaven. 
That is a false interpretation both of Christianity and of 

2X8 



. TOTALITY OF TESTIMONY, 

the passage. The race we are called to run is not in 
order that we might win heaven, but that God might win 
earth. The cities are hotbeds of iniquity, and our aim 
should be to make them cities of God. To run that race 
the weight which hinders progress, whatever it is, must be 
dropped, and each must find out what his is and drop it. 
The most comprehensive of all is unbelief. Many show a 
tendency to think their education not complete, unless they 
have a little unbelief in their Maker. The most crying sin 
is that Christian people do not believe, or else fail to act 
as if they beHeved. It is one thing to sit at home and sing 
'Rescue the Perishing,' and another to go down to the 
perishing and lift them up." 

There are several other important themes upon which we 
need the verdict of the whole Scripture to prevent error, 
particularly the following: 

1. The Deity of our Lord Jesus Christ, and His equality 
with the Father. Such sayings as ''My Father is greater 
than I," need to be put side by side with 'T and my Father 
are one ;" and His utterances as a servant, during the period 
of His humiliation, with His language as a sovereign, after 
His glorification. Compare Hebrews i :i-4, and Rev. i, ii, iii. 

2. The Sleep of saints in Death, Many passages give 
countenance to this idea that not only the body but the soul 
also sleep in the grave till the resurrection. But other pas- 
sages clearly show that, while the body sleeps, the spirit is 
v/ith Christ. Compare Luke xx 137, 38, xxiii '.^2, 43 ; 2 Cor. 
v:6-8; Philip. i:23; Rev. xiv:i3, etc. 

3. The Personality of the Holy Spirit. The word 
"spirit," being the equivalent of "wind," or "breath," 
some language of Scripture might imply that the Spirit of 
God is a mere influence; but other Scripture attributes to 
Him personal attributes and activities and preclude this no- 
tion. Compare John xiv:i6, 17, xvi:8-io, 13, 14, etc. The 
same may be said of the personality of the Devil. 

The Judgments of God seem to be unintelligible unless 
we discriminate the subjects, periods, places and times, and 
manner of different judicial transactions. The old idea of 
one general and all comprehensive assize seems scarcely 
borne out by a careful comparative study. The following 

219 



KNOWING THE SCRIPTURES. 

presentation of the subject mav at least stimulate study. It 
bears the initials, "J. C. T." 

THE FOUR JUDGMENTS. 

PAST. 



No. Subject of Judgmeni. 




I. Of SIN, which has PASSED When the Lord Jesus 
I for the BELIEVER. Cbrisi [ died on the cross. 
[ having been judged for more than eighteen 
1 his sins. a:;d he hi.Tiself centuries ago. 
j ''crucified v,-ith Christ " ; 
I Hence, "he that believ-i 

j eth . . . SHALL NOT j 
! COMB rSTO JUDGMEXT." ' 

Many of God's dear children are kept from ha%ing " peace v.-ith God " through the supposi- 
tion that they hsve v; t to be juds^ed for their sins. Such is not the case, blessed be God! for 
Christ has been jiicr: i in their place, '" has appeared to plt away srs by the sacrifice of Him- 
self:" ar.d the Koi\' Ghost says: "Your sins axd rKiCLcmES I will remember no more." 
Moreover, the believer is "pesfected fore\'er," and "shall not comb into jUDGJdBKT." 



Place of 
Judgment, 


Bible 
References. 


On Calvary. 


John ni, 18. 

— V, 24. 
Rom. vi. 6. 

— viii, r-3. 
II Cor. V, 21. 
Gal. ii, 20. 
Heb. ix, 26. 

— X, 14-17. 



n. 



FUTURE. 

Of the REDEEMED (oflAfter they have been 
all ages), when each: " caught up " in glori- 
"shail receive his own fied bodies to "meet 
REWARD according to his the Lord in the air." 
own labor." I 



Before the "Judg-!Rom. xiv, lo-ia. 
ment - seat of I Cor. iii, 8-15. 
Christ." II Cor. v, 10. 

jRev. xxii, 12. 



But believers " mu5t all appear before the Judgment-se3t of Christ," to "receive reward " 
or "suffer loss," according to their works on earth. It will not b3 a cs-'estion op heaven oe 
HELL (sinc e they are all previously in heaven, in " bodies of Rlor>' '"). 

if^° St. Paul has been " \\dth Christ "—so has the thief-for hundreds of years. How 
absurd to suppose it has yet to be decided whether they are fit to be there ! 



III. 



Of the LrS'ING "NA-'At the commencement In the " Valley of Joel iii, 3-16. 

TIONS" on the earth. ' ' - - . 

divided like sheep and 
goats, according to their 
treatment of the fai'.h- 
lul JeVrTsh "Remnant" 
(whom the Lord calls 
" my brethren"). | 



oi the Millennium, o 
Christ's reiga of i ,000 
years. 



J ehoshaphat." Zach. xiv. i-q. 
at the base of Matt, xxv, 31-46. 

the Mount of| 
Olives. I 



By a careful study cf Matt. xxv. 31-46. and a comparison wth Joel iii, 3-16, and with Zach. 
xiv, 1-9. it will be seen that this judgment is confined to the livtsg nations (gentiles' on fhe 
earth when the Lord Jesus returns to reign. This is important to seize, as it is generally con- 
fbunded with No. IV judgment, which takes place at least 1,000 years later. 



IV. 



Of the L'T^rCONVERTED 'After the cIo?e of the jBcfore the "GreatlRev. xx, 1 1-15. 



"DEAD" of all ages, 
the only remaining clajs. 



Millennium orChrist's 
reign of 1,000 yeirs. 



White Throne, "'i 
after heaven and: 
earth have fledj 
a^4"av. 



220 



XXVI. 
ANALYSIS AND SYNTHESIS. 



aai 



XXVI. 

ANALYSIS AND SYNTHESIS. 

The scientific method is applicable to scripture. First 
we trace scattered facts and truths, and then gather them 
up and arrange them. Like things are put together under a 
common designation, a process, based on similarities of 
nature and feature, attributes and characteristics, struc- 
ture and relations, with a view to discovering what gen- 
eral law pervades them all, and supplies a broad basis 
for inference and deduction. This, the Baconian method 
of inductive philosophy which revolutionized scientific 
study is the true principle in scripture research. 



222 



XXVI. 
ANALYSIS AND SYNTHESIS. 

IN any department of study two processes are funda- 
mental, the analytic and the synthetic, the former of 
which separates, and the latter combines. Both are 
needful. We take apart, to learn what are the com- 
ponent parts, their individual peculiarities and features; 
then we put together in new combinations based upon com- 
mon characteristics and resemblances. In Scripture, as in 
nature, many things are grouped together which are not 
homogeneous, of like nature ; though associated, not assim- 
ilated. Analysis discovers deeper affinities and adaptations 
and so prepares for new arrangement and combination 
founded on agreements and differences. 

For example, we examine a narrative, prophecy, poem, 
discourse, or epistle, to learn its content ; then rearrange 
that content according as we discover what belongs togeth- 
er historically, logically, doctrinally, practically. The order 
of thought is more important than the order of time; and 
logical connection and sequence, than that of occurrence 
and utterance. 

The first illustration of this principle is found in the Bible 
as a whole. This "Volume of the Book" is an aggregate of 
over sixty, and these again have subdivisions, indicated or 
implied. What is near by in the collection may be far apart 
in purpose and intent ; and what is far apart may belong 
together. Only diligent search will find those subtle affini- 
ties and adaptations which guide to the higher unity and 
community of nature and design. Thus Bible study is con- 
structive not destructive; it does not dissect the body of 
truth, to leave it in scattered and lifeless fragments, but 
co-ordinates its contents in a system, somewhat as bones, 
knit, bound, compacted by ligaments and nerves, are formed 
into a living organism. 

To discover essential likeness or substantial agreement is 
to find also mutual relation, and bring scattered facts and 

223 



KNOWING THE SCRIPTURES. 

truths into unity and harmon}-; lesser factors are also seen 
to contribute to the completeness and symmetry of some 
larger fact and truth, somewhat as minute fragments com- 
bine in mosaic work or a stained glass window, evincing 
artistic design. 

The Divine Author of Scripture evidently meant that 
only such meditative, comparative study should open up the 
hidden treasures of His Word. He might have made Holy 
Scripture a systematic treatise, but He chose rather to in- 
tersperse, throughout, hints upon all important practical 
subjects, inciting to search. If we would get the complete 
testimony of the inspired Word we must collate, compare, 
combine. How seldom all the particulars of the same event 
or occurrence are found in one place or continuous narra- 
tive. In all the historical books of the Old Testament, there 
is this interdependence. In the Pentateuch, the later books 
supplement the history of the earlier and supply additional 
facts. To understand the story of the kingdom we must 
compare the six historical books from First Samuel to Sec- 
ond Chronicles. So Ezra, Nehemiah and Esther are inter- 
related as pictures of the captivity. In the four Gospel nar- 
ratives, even when the same event is narrated or the same 
discourse recorded, each writer tells us what impressed his 
mind or memory most, or best suited his special province 
or purpose ; and hence the help of a harmony of the gospels, 
combining the four into one, so that we get all particulars 
at a single view. Paul's Epistles must be read side by side 
with the Acts, for each throws light upon the other. No 
w^ords can do justice to the surprising wealth of instruction, 
information and suggestion which this double process of an- 
alysis and synthesis yields. 

In this section we adduce some few examples of the re- 
sults of such study in the illumination of Scripture topics. 

First of all, as the Bible is the Book of Salvation, it is 
needful for us to know how salvation becomes ours. Here 
comparative study shows that it is by an act so simple as not 
to need definition. We find, scattered throughout the whole 
Scripture, a group of short and simple words, such as 
"look," ''hear," "taste," "take," "come," "trust," "choose," 
etc. All of them are alike in this, that they refer to a recep- 
tive act or attitude, something by which we take or receive 
or appropriate. If something is to be seen we take it in 

224 



ANALYSIS AND SYNTHESIS, 

with the eyes, by looking ; if to be heard, with the ears, by 
hearing; food we take in with the mouth, by tasting; a gift 
we take with the hands; a walk, with the feet; a friend, 
with the heart; a choice, with the will. What no one of 
these words would fully convey, together they perfectly ex- 
press ; that Salvation is God's gift, and that what is needed 
and all that is needed is to take it; with the whole being in 
a receptive frame, eyes, ears, mouth, hands, feet, heart, will, 
ready to accept what He bestows. All legalism is thus 
barred out. Salvation is not a wage to be earned, a reward 
to be merited, a prize to be sought, or a crown to be won ; 
but a gift to be taken. 

The benefit of analytic study is very obvious in examining 
the various books of the Bible. 

For example, how readily Genesis divides into three or 
four main parts, and under four representative heads : 
Adam, as Head of the Race; Noah, as its second father; 
Abram as the father of an elect family, and Jacob, as the 
progenitor of the twelve tribes. 

The Books of the Kingdom, analyzed, suggest five main 
divisions: under Samuel, who marks the period of transi- 
tion from patriarchal and judicial to regal; under Saul, 
David and Solomon, with a reign of forty years each, and 
very marked epochal eras ; then the period of the rupture of 
the kingdom under Rehoboam and Jeroboam. 

The Epistle to the Romans becomes a new book when 
the four main sections are clearly perceived : first, universal 
condemnation under law ; second, free justification under 
grace; third, sanctification by the Spirit, and fourth, self- 
dedication as the outcome of all the mercies of God. 

The help of analytic study is very obvious in homiletics, 
supplying the natural outline of discourse and developing 
the hidden beauty and riches of individual texts. 

In John v:3i-47; viii:i3-i8; xv:26-27, we find as no- 
where else the complete statement of the witnesses to our 
Lord Jesus Christ; only as we rearrange them, in chrono- 
logical order, do we see their completeness : 

1. The written Scriptures, prophetic and historic. 

2. John the Baptist, His forerunner. 

3. The Father, in many ways, with many voices — pre- 
eminently at the Transfiguration, 

225 



KXOVriXG THE SCRIPTURES. 

4. His own witness, in His words and works. 

5. The V\'itne5s of the Holy Spirit, first at His baptism, 
and conspicuously at Pentecost, etc. 

6. His Resurrection. 

7. The believers' testimony. 

The Perversions of worship may be learned by a sim- 
ilar study. 

Four Risks connected zvifli zi'orsJiip are historically illus- 
trated in the Old Testament, all teaching a different lesson 
and warning against a peculiar peril : 

1. The golden calf at Sinai (Exod. xxxii). The risk of 
Symbolism — sensuous helps and visible representations of 
deity. 

2. The Brazen serpent (Xumb. xxi:i-9; 2 Kings xviii: 
4). The danger of Sacramentalism, undue exaltation of 
the appointed means of Grace. 

3 The Ephod of Gideon (Judges viiI:24-27). The peril 
of Sacerdotalism — or the magnifying of priestly robes, offi- 
ces and functions. 

4. The House of !Micah (Judges xvii, xviii). The snare 
of externalism and formalism, ceremonialism, irregularities 
tolerated because of outward conformity. 

It cannot be accidental that all the prominent dangers, 
connected with religious worship, are thus hinted in these 
successive historic scenes. All visible helps in approaching 
God tend to idolatrj^, and endanger the purity, simplicity 
and spirituality of worship ; we may unduly reverence the 
channels appointed to convey blessing, mistaking them for 
the grace they convey; we may pay homage to priestly 
pretensions and ceremonies ; and substitute the mere ma- 
chinery of worship for real conformity to the will of God. 

Comparison and analysis of two passages on the Body of 
Christ, in Romans xii, and i Cor. xii, likewise reveals the 
marked features of the duty and privilege of service: 

1. No one has all gifts; therefore, there is no roon: for 
pride or boasting. 

2. No one is without some gift; therefore, no room for 
idleness or despair. 



ANALYSIS AND SYNTHESIS. 

3. Gifts differ; therefore no room for envy, jealousy or 
interference. 

4. God Himself distributes ; therefore, no room for com- 
plaint or discontent. 

5. All gifts are needful ; therefore no room for neglect 
or indifference. 

6. All gifts derive power from the Giver; therefore, no 
room for weakness and inefficiency. 

"Judas, by transgression fell, that he might go to his 
own place^* (Acts i\2y), being analyzed, suggests: 

1. As to sin: It is a fall downward, with increasing ra- 
pidity, with no power of self-recovery, and a gravitation 
toward hell. 

2. As to penalty: Every man has his own place; largely 
makes his own place ; ultimately finds his own place ; con- 
sciously feels it to be his own place. 

In Luke ix:46-62, there are six successive exhibitions of 
a wrong temper or disposition, with as many tender rebukes 
or admonitions of our Lord. It is very curious to observe 
also that these six are naturally divisible into two groups of 
three each ; the former three being manifested by professed 
disciples, marring their character and conduct ; and the lat- 
ter three, by proposed disciples, hindering their acceptance 
and obedience. Furthermore, it would be difficult to find 
any form of such wrong or unseemly frame of mind, not 
here comprehended. 

The first group have to do with disciples : 

1. The ambitious, "reasoning which should be greatest." 

2. The intolerant, "forbidding, because he foUoweth not 
with us.'' 

3. The vindictive, proposing to "command fire from 
heaven," etc. 

The second group concern candidates for disclpleship : 

1. The selfish, evidently seeking some temporal advant- 
age. 

2. The procrastinating: "Suffer me first to go and bury 
my father." 

3. The vacillating: 'Tutting his hand to the plow," etc. 

227 



KNOJVIXG THE SCRIPTURES. 

These morbid and misleading tempers must be studied in 
the Hght of our Lord's treatment of them. 

To the ambitious, He commends the spirit that finds 
greatness in being least. To the intolerant, He answers that 
no man can at the same time do a miracle in His name and 
lightly speak evil of Him. To the vindictive, that they 
know not the malignity of their own spirit, nor the benigni- 
ty of their ]\Iaster's. 

To the selfish. He refers to His own poverty and self- 
denial. To the procrastinating, He answers by the present 
and pressing need of a dead world, of the Word of Life. 
To the vacillating. He answers that a straight furrow needs 
in the plowman a steady eye on the goal. 

This is but one example of the wealth discoverable in a 
single passage of Scripture by careful analysis and synthe- 
sis. 

Where the inspiring Spirit Himself suggests an analysis, 
we may safely adhere both to His own divisions and order 
of thought. A conspicuous illustration is i Thessalonians 

"Your whole spirit^ and soul, and body/' 

Here man's threefold constitution is hinted, and the order 
of rank. To keep this idea in mind solves many perplexi- 
ties. The discrimination, for instance, between "soul" and 
"spirit" is m.ost instructive. In dying, our Lord, and Steph- 
en after Him, committed his "spirit" to the Divine keeping, 
and with uniformity the "spirit" is used of man's highest 
self (Compare IMatt, v:3; Luke 1:47; Romans 1:9; i Cor. 
vii:i7; Gal. vi:i; Ephes. i:i7; iv:23, etc.). 

So likewise the adjectives, formed respectively from these 
words, and so hard to render into English, as in I Cor. ii, 
iii, XV, etc., where what is soulish or psychical is so distinct 
from what is pneumatical or spiritual 



228 



XXVII. 
COMBINATION AND UNIFICATION. 



229 



XXVII. 

COMBINATION AND UNIFICATION. 

When fragmentary truths are unified and systema- 
tized, they not only interpret each other, but exhibit the 
proportions and dimensions of the whole structure or 
body of truth. While each h^as its individual value and 
pertinence, it is not independent of the rest nor complete 
v/ithout them, but has its place in the v/hole, and v/ithout 
it there is something lacking. Our study is not exhaus- 
tive until the minutest of these fragments of truth is 
found and set in its proper relation. 



230 



XXVII. 

COMBINATION AND UNIFICATION. 

A FINE instance of the use of combination of nar- 
ratives may be found in the story of the woman 
with the"issue of blood." Tliere are three rec- 
ords, each incomplete without the others : Matt, 
ix '.20-22 ; Mark v :2^-ZA \ Luke viii :43-48. We present them 
in combination: 

But as he went, much people followed him, and thronged 
him. And, behold, a certain woman, which was diseased 
with an issue of blood twelve years, and had suffered 
many things of many physicians, neither could be healed of 
any, and had spent all that she had upon physicians, and 
was nothing bettered, but rather grew worse, when she 
had heard of Jesus, came in the press behind him and 
touched the hem of his garment. For she said within her- 
self, "If I may touch but his clothes, I shall be whole." 
And the woman was made whole from that hour; and 
straightway her issue of blood staunched, and the fountain 
of her blood was dried up, and she felt in her body that 
she was healed of that plague. And Jesus, immediately 
knowing in himself that virtue had gone out of him, turned 
him about in the press, and said, ''Who touched my 
clothes ?" And when all denied, Peter and his disciples that 
were with him said unto him, ''Master, the multitude 
throng thee and press thee, and thou seest the multitude 
thronging thee, and sayest thou, 'Who touched me ?' " And 
Jesus said, "Somebody hath touched me : for I perceive that 
virtue is gone out of me." And he looked round about to 
see her that had done this thing. And when the woman 
saw that she was not hid, fearing and trembling, knowing 
what was done in her, she came and fell down before him, 
and told him all the truth, and declared unto him before 
all the people for what cause she had touched him and 
how she was healed immediately. And Jesus turned him 
about, and when he saw her, he said unto her, "Daughter, 

231 



KNOWING THE SCRIPTURES, 

be of good comfort : thy faith hath made thee whole ; go in 
peace, and be whole of thy plague." 

Thus blent into one, there appears a threefold classifica- 
tion, and seven particulars under each. 

1. Her condition: An infirmity — a bloody flux — of twelve 
years' standing — many physicians — all means exhausted — • 
not healed but incurable — nothing bettered but rather 
worse, etc. 

2. Her course: She heard of Jesus — came behind — said 
within herself — touched his garment — was made whole — 
and at once — and felt herself healed. 

3. Her confession, etc. Jesus knew in Himself — ^turned 
and asked who touched me? — declared virtue had gone out 
of Him — brought her to confession — comforted her — sent 
her away confirmed in her cure. 

Taken thus together, we trace every step In her distress 
and extremity, inward perplexity and resolve, outward ap- 
proach and act. His treatment of her and her final ap- 
proval and dismissal. 

Fragments of an ancient Crcdal Hymn seem found 
scattered through Paul's epistles — a possible primitive con- 
fession of faith framed in brief and striking parallelisms, 
and commonly called "faithful sayings," or utterances full 
of faith, embodying the tenets of faith. These faithful say- 
ings, collated and arranged, exhibit order, completeness and 
design, and, in the original, a beauty difficult to transfer 
into English. "This is a faithful saying and worthy of all 
acceptation" — naturally introduces a quotation from this 
early hymn or creed, and like phrases are used in other 
cases. To exhibit this hymn in its unity, we omit what 
serve as introductory clauses to the various parts, and cast 
the rest in a common mould, giving the various texts to- 
gether at the close. 

I. 

"Christ Jesus came into the world to save sinners." 

II. 

"Pillar and mainstay of the truth, 
And, beyond dispute, great, 
Is the mystery of godliness: 

22,2 



COMBINATION AND UNIFICATION, 

He was manifested in the flesh, 
justified in the Spirit; 
revealed to messengers, 
preached among the nations; 
believed on in the world, 
received up into glory." 

III. 

"When the kindness of God, our Saviour, 

And His love toward man appeared — 
(Not by works of righteousness which we had done, 

but according to His mercy) 
He saved us, through the washing of Regeneration, 

And renewing of the Holy Spirit, 
Which He poured forth richly upon us, 

Through Jesus Christ, our Saviour; 
That, being justified by His grace. 
We might become, according to hope. 
Heirs of Life Eternal." 

IV. 

'This is the Word of faith : 

That if thou shalt, with thy mouth, confess 

That Jesus is Lord: 
And shalt, in thine heart, believe 

That God raised Him from the dead. 

Thou shalt be saved: 
For with the heart man believeth unto righteousness; 
And with the mouth is confession made unto Salvation." 

V. 

"For, if, together, we died. 

Together shall we also live: 
If together we endure. 

Together shall we also reign, 
If we shall disown Him, 

He will also disown us; 
If we are unfaithful. 

Faithful He abideth; 
For disown Himself, He cannot." 

2ZZ 



KNOWING THE SCRIPTURES, 

VI. 

"Bodily exercise profiteth a little; 

But godliness is profitable unto all things, 
Having promise of the life that now is, 

And of that which is to come. 
For to this end we labor and suffer reproach, 

Because we trust in the living God; 
Who is the Saviour of all men, 

Especially of those that believe/' 

VII. 
"Sleeper, awake! 

And arise from the dead! 
And upon thee Christ will shine." 

VIII. 

"If we believe that Jesus died and rose again, 

Even so them which sleep in Jesus 

Will God through Jesus bring with Him. 
We who live and remain unto the coming of the Lord 

Shall not precede them who have fallen asleep. 
For the Lord Himself from Heaven will descend, 

With a shout. 

With the voice of an archangel,- 
And with the trump of God ! 

And, first, the dead in Christ will rise: 
Then we, who live and remain, 

Shall be caught up together with them, 
In the clouds, in the air. 
To meet the Lord: 
And so with the Lord shall we ever be !" 

(Compare i Tim. i:i5; iii:i5:i6; Titus iii:4-8; Romans 
x:8-io; 2 Tim. ii:ii-i3; i Tim. iv:8, 9; Eph. v:i4; i 
Tliess. iv:i4-i7). 

It is conjectured that these poetic fragments, and say- 
ings of faith, counted worthy of all acceptation, are parts 
of some original credal hymn or hymnal creed ; and they 
certainly contained a brief compendium of truth, such as : 

The mission of Christ Jesus to this world — salvation for 
sinners ; 

234 



COMBINATION AND UNIFICATION. 

The central truth of the Incarnation and its necessity to 
church Hfe; 

The doctrine of Justification by faith and Regeneration 
by the Spirit; 

The terms of Salvation and Obedience: faith and con- 
fession ; 

The Identification of the believer with the Lord Jesus — 
in suffering and glory; 

The double promise of blessing to the believer here and 
hereafter ; 

The duty of watchfulness — and the privilege of a life 
of resurrection power; 

The blessed hope of Resurrection and glory at the Lord's 
coming. 

We have one prominent case of Divine enumeration. 
Jehovah charges Israel with having ''tempted" Him "now 
these ten times" (Numb. xiv:22). Commonly reckoned as 
a round number, it suggests investigation, and, without 
counting the individual revolt of Miriam and Aaron 
against Moses, we trace ten prominent testings of God's 
patience and forbearance : 

1. At the Red Sea (xiv:ii, 12). Distrusting His power 
to help. 

2. At Marah Spring (xv:22-24). Doubting His pro- 
vision for thirst. 

3. At the Wilderness of Sin (xvi:i-3, 15, 20, 27). His 
Power to feed hunger. 

4. At Rephidim (xvii:i-4). To supply water in drought. 

5. At Sinai (xxxii:i-6). By shameless idolatry. 

6. At Mt. Horeb (xxxiii:i-5). By unwillingness to fol- 
low Him. 

7. Revolt of Nadab and Abihu (Levit. x:i-3). By the 
sin of profanation. 

8. At Taberah (Numb. xi:i-3). By complaint of the 
Way. 

9. At KIrbroch Hataavah (xi:4-35). By lusting after 
flesh. 

10. At Kadesh Barnea (xiii, xiv). By timidity and un- 
belief. 

235 



KNOWING THE SCRIPTURES. 

These ten examples exhibit all the forms of such ''tempt- 
ing" God, of which His professed followers could well be 
guilty, until at Kadesh all previous unbelief, distrust, diso- 
bedience and cowardice reached a climax and brought a 
crisis. 

The Tenses of the Believer's Life, 

If what is taught about past, present, and future facts 
in our experience is first gathered out, separated and then 
combined, we shall find^ as to 

I. The Past. 

A completed Body of Scripture, 
A finished Atoning Work of Christ, 
An outpoured pentecostal Spirit, 
A constituted Church of Christ. 

II. The Present. 

A risen and exalted Saviour and Intercessor, 
A full establishment of the "Means of Grace," 
An appointed work of universal service, 
A perfecting process of disciplinary suffering. 

III. The Future. 

Resurrection and translation at Christ's Coming, 
Perfected redemption, body, soul and spirit. 
Final glory with Christ in Heaven, 
New creation and consummation. 

In Scripture classification, what Dr. A. J. Gordon used 
to call his "three pigeon holes," may be found very help- 
ful. For example, label three such "pigeon holes" respect- 
ively with the words salvation, sanctification, service. 
Then in each put the texts and teachings which belong 
there, carefully discriminating as to things that differ. Even 
intelligent believers are continually mixing and confusing 
what the Word of God never confounds. Salvation is God's 
work for, and gift to us; Sanctification, His work in us; 
Service, His work through us. In Salvation we do nothing 
but accept a free gift. In Sanctification we work wath Him, 
as beautifully set forth in Philippians ii:i2, 13. In Service 
we surrender ourselves as instruments and agents, for Him 
to work through us in accomplishing His purposes. To 
introduce the personal effort and warfare needful in 

2?6 



COMBINATION AND UNIFICATION. 

Sanctification into the department of Salvation is to be- 
come legaHsts and turn free grace into self-righteousness. 
To confuse service with either of the others is to mistake 
what is to be accomplished for us and in us, with what is 
to be accomplished through us in others. 

Let us try the pigeonhole device with mere catchwords 
to illustrate what belongs to each department. 

In 2d Peter i :5-8 we have the three all presented : 

''Faith" — Salvation. 

"Add to your faith, virtue, knowledge . . . charity" — 
Sanctification ; 

"If these things be in you and abound . . . neither 
barren nor unfruitful in the knowledge," etc. — Service. 



Salvation. 


Sanctification. 


Service, 


Gift of God. 


Work in us. 


Work for God. 
Wages. 


Received by faith. 


Co-operation by 


Fellowship with 




us> 


Him. 


New Hirth by 


Subject of grace. 


Instrument of 


Spirit. 




God. 


Immediate. 


Progressive. 


Continual. 


"Called." 


"Chosen." 


"Faithful.'' 


Children of God. 


Saints of God. 


Stewards of God. 


Cross borne for 

44 r*' 


Cross bearing. 


"Corn or Wheat." 


us. 
Purchase of God. 


Temple of God. 


Tool of God. 


Accepted in Christ. 


Battle of Victory. 


Activity and Re- 
ward. 


Believing. 


Obeying, learning. 


Witnessing. 


Faith. 


"Add to your 
faith," etc. 


Fertility for God. 


Blood shed for us. 


Self-surrender. 


"SaU, Ught," etc. 


Choosing (founda- 


Building on it. 


Leading others to 


tion. 




build. 


Born. 


Growing. 


Serving. 


Discipleship. 


Race. 


Prize. 


Espousing. 


Enduring. 


Co-operating. 


Enlisting, 


Overcoming. 


Glorifying. 



ni 



XXVIII. 
CLASSIFICATION AND SYSTEM. 



«39 



XXVIII. 

CLASSIFICATION AND SYSTEM. 

This represents one of the last, best results of the 
scientific method. It originally brought creative order — 
cosmos — out of primitive chaos, and it everywhere re- 
duces confusion to systematic and orderly arrangement. 
It is a perpetual process of discovery. Exact habits of 
research disclose hitherto hidden features, relations and 
adaptations; variety and complexity are seen to be sub- 
ordinate to unity and simplicity, and the traces of one 
plan, purpose and master design compel confidence in 
divine authorship and inspire awe and wonder. 



340 




XXVIII. 
CLASSIFICATION AND SYSTEM. 

■^ XAMPLES of classification and its results in order- 
ly system might be indefinitely multiplied. This 
method is mainly useful in the following directions, 
serving to group: 

1. Facts or events having some common properties or 
characteristics. 

2. Teachings or precepts which pertain to the same gen- 
eral subject. 

3. Predictions which forecast the same person or occur- 
rence. 

4. Persons or characters that have similar qualities or re- 
lations. 

5. Duties or dangers that have some natural connection 
or kinship. 

Of classified facts and events we may find a leading ex- 
ample in the festivals of the Jews; in the great facts of He- 
brew history, such as the passing out of Egypt, the passing 
through the sea, the passing into Canaan; or the prominent 
events of our Lord's career. His birth, baptism, temptation, 
transfiguration, crucifixion and resurrection and ascension. 

Of grouped teachings and precepts, we may instance those 
which concern unselfish giving, secret praying, perpetual 
watching; or the various instructions scattered through 
Scripture upon such subjects as separation, service and re- 
ward. 

Of predictions, first of all, those which foretell the Mes- 
siah's first and second advents ; then those that forecast 
Jewish history ; then the destiny and doom of the nations of 
the world. 

Of persons and characters, how naturally we group to- 
gether Abraham, Moses, Aaron and Joshua ; Ezra and Ne- 
hemiah ; the various women, so conspicuous in the Bible, Mi- 

241 



KNOWING THE SCRIPTURES. 

riam, Deborah, Esther, Mary of Bethlehem, Mary of Beth- 
any, Mary of Magdala, Anna, Elizabeth, etc. 

Of duties and dangers, praying, witnessing and giving; 
and the corresponding perils, carnality, unbelief and sloth- 
fulness. 

This principle of classification, thoroughly carried out, 
would reduce the whole of Scripture to a consistent system 
of teaching, where one fact or truth offsets another and 
modifies and qualifies it. 

To classify all the teachings of the Word of God on 
aMiction would reveal a consistent body of truth of marvel- 
ous extent and value. For instance : 

Afflictions are not accidental or incidental, but providen- 
tial — of divine appointment (Psa. lxvi:ii; i Thess. iii:3). 

Not a mark of His anger, but of His love, and fatherly 
yearning for our profit (Heb. xii). 

To be borne not only with patience, but with rejoicing 
on account of their results (Rom. v:i-5). 

To be abundantly recompensed in the future perfection 
and glory of the behever (2 Cor. iv). 

Sometimes affording an opportunity for vindication of 
God, as in case of Job i, ii. 

Always affording opportunity for the display of the sup- 
porting strength of God (2 Cor. xii). 

The teachings of Scripture concerning conscience are well 
worthy of being classified : 

Common to all men (Prov. xx:27; Rom. ii:i4, 16). 

A tender and weak conscience to be respected (Rom. 
xiv:2). 

The source of happiness and misery (Prov. xiv:i4; Acts 
xxiiiri). 

To be kept void of offence, etc. (Gen. xlii:2i). 

Capable of defilement (Titus i:15). 

Similarly, it is most useful to group and systematize 
Bible teachings on covetousness, discipleship, faith, forgive- 
ness, grace, humility, idolatry, judgment, love, meekness, 
obedience, patience, peace, perseverance, praise, prayer, the 
promises, repentance, self-denial, sin, temptation, truth, un- 
belief, wisdom, worship, etc. 

The full teaching of the Word upon Righteousness, and 
its relations to Law and Grace, may be found in Romans 

242 



CLASSIFICATION AND SYSTEM. 

iii :g-2S, where at least seven particulars are grouped togeth- 
er: 

( 1 ) By nature and habit, all men are without Righteous- 
ness. 

(2) By Law, all Righteousness is impossible to a trans- 
gressor. 

(3) Apart from Law, Righteousness is divinely provided. 

(4) This Righteousness depends upon Faith in Jesus 
Christ. 

(5) Righteousness is the free gift of Grace through Re- 
demption. 

(6) Righteousness involves the pretermission of past 
sins. 

(7) The Righteousness of God is not imperilled in the 
sinner's Justification. 

''The Things of Christ/* form a special matter of revela- 
tion as to which our Lord promised that the Spirit would 
take and show them unto us (John xvi:i4, 15). Search 
will show what these things are, such as: 

The Rest of Christ (Matt, xi :27-3o). 

The Divine Sonship (Matt. xvii:i6, 17). 

The Perpetual Presence (Matt. xxviii:20; John xiv:23). 

The Peace of Christ (John xiv:27). 

The Knowledge of Christ (Phillip iii:io). 

The Faith of Christ (Romans iii -.22; Gal. ii:2o). 

The Mind of Christ (Philip. ii:5; i Pet. iv:i). 

The Intercession of Christ (Hebrews ii:i7, 18; iv:i4, 

The Body of Christ (Rom. xii; i Cor. xii; Ephes. iv:4- 

13). 

The Cross of Christ (Gal. vi:i4). 

The Love of Christ (2 Cor. v:i4; Ephes. 111:19). 

The Power of Christ (2 Cor. xii'.g). 

The Life of Christ (Gal. ii:2o). 

The Law of Christ (Gal. vi:2). 

The Stature of Christ (Ephes. iv:i3). 

The Coming of Christ (2 Thess. ii:i). 

"The Things of the Spirit" are also referred to in i Cor. 
11:14. 

243 



KNOWING THE SCRIPTURES. 

These concern His person and work, beautifully comprised 
tinder a threefold aspect, as the Spirit of Life (i Cor. 
iii:6; Rom. viii:2) ; of Light (i Cor. iv. 6; Gen. i:3), and 
of Love (Rom. v:5; Eph. iv:23). 

These three briefly comprehend all His offices and activi- 
ties, imparting light upon truth and duty, communicating 
divine life, and shedding abroad in the heart the Love of 
God, so that v^e love both God and m.an. 

Hence, the Things of the Spirit include our attitude 
toward Him, set forth under three main warnings ; we are 
not to: 

Resist Him, as the Spirit of Life (Acts vii:5i ; Heb. x: 
29). 

Quench Him, as the Spirit of Light (i Thess: v:i9). 
Grieve Him, as the Spirit of Love (Ephes. iv:3o). 

The figures by which the Spirit's character and work are 
expressed are also very helpful. 

Water, as diffused in the atmosphere, distilling in dew, 
descending in rain. 

Oil, as connected with anointing. 

Breath or atmosphere, the secret of vitality. 

The Dove, the one bird that secretes no gall, etc. 

Two prayers of Paul for the Ephesians are on record; 
they stand out prominent in that epistle and are the only 
prayers of any length which are found in his epistles. Care- 
fully studied, they are seen to be companion prayers, singu- 
larly corresponding to each other, and obviously meant as 
mutually complem.entary. They are not only similar in 
length, but in structure; one of them emphasizes the ex- 
ceeding greatness of the Pozver of God, and the other the 
exceeding abundance of His Love. In the former Paul ex- 
presses his ceaseless yearning that Ephesian disciples may 
have the spirit of wisdom and revelation in the knowledge 
of Him, the eyes of their hearts being so enlightened as to 
know to what exalted destiny He calls and appoints them, 
and how immeasurable the power by which He perfects 
them for glory. In the latter, he shows like solicitude that 
they should be so strengthened in spirit as to be able, rooted 
and grounded in love, themselves to comprehend the infinite 
dim.ensions of God's gracious purpose toward them and 
know His unknowable love, if only by learning that it can- 

244 



CLASSIFICATION AND SYSTEM. 

not be fully known but passeth understanding. Thus each 

prayer covers its own ground, but taken together they cover 
all that it is most desirable to know of God in Christ. More- 
over, the order is important ; they could not exchange places ; 
the former is for a spiritual vision; the latter is for a spir- 
itual experience. It is a greater thing to be so rooted and 
grounded in love as to know God's love by a like love, than 
to be so illumined as to know His power without possessing 
a like power. In one case we gQ.t a glimpse of what God 
can do ; in the other we have a f ellow^ship in His nature and 
interpret Him by a like experience. V/e are reminded of the 
order of creation: first light, then life. Few things in the 
whole compass of Scripture yield richer results by compari- 
son than these two prayers, where the order of the first and 
second could not be reversed. 

The Biblical teaching as to Satan, his wiles and assaults, 
and how God turns his whole malignant testing and afflict- 
ing of saints into a blessing, can be seen only as v/e thus 
classify and systematize many different testimonies and his- 
toric examples. He appears in many aspects, characters and 
activities, such as the f ollov/ing : 

1. A fowler, spreading his snares, to entice and entangle. 
(Psalm xci:3). But God uses these to make us v/ary and 
watchful, like a bird (Prov. i:i7). 

2. A captor, binding and enslaving (2 Timothy ii:26; 
Luke xiiirii, 17). But again this makes God's unloosing 
and delivering the more conspicuous. 

3. A sower of tares in the Held (Matt. xiii:39), designed 
to counterfeit discipleship. But the Lord uses this to show 
how dangerous it is to trust to outward appearance or ven- 
ture on condemnatory judgments. 

4. A sifter with his sieve (Luke xxii:3i-34). He would 
sift the chaff from the wheat, to let all the grain fall to the 
ground. But the Lord uses his sieve to reverse the process, 
and separates the chaff that He may gather and perserve 
the grain. 

5. A deceiver, deluding and blinding his victims ( i Kings 
xxii ; Matt. xxiv:24; 2 Cor. xi:i4). He means to deceive 
if possible the very elect. But God only uses him to com- 

245 



KNOWING THE SCRIPTURES. 

pel His saints to test all teaching by the Word and the 
fruits in the life. 

6. A destroyer, with his scourge and stake in the flesh 
(Job i, ii; 2 Cor. xii:7-io). God uses him to develop pa- 
tience, to exhibit His strength that is made perfect in weak- 
ness, and mature the martyr spirit. 

7. A zmrrior arming sinners with his panoply, and car- 
rying on war against God and saints (Rev. xx). God uses 
his worst assaults to make the final conquest of Christ the 
more glorious. 

Further examination will reveal much more of this mar- 
velous teaching, of which the above is a brief and partial 
outline. 

A kindred subject, developed by such classification, is the 
''Devices'^ of the Devil, referred to in 2 Cor. ii:ii. This 
suggests his subtle inventions and machinations for betray- 
ing souls into error and evil. Comparative study shows the 
following as his main methods: 

Diversion, turning! the mind from things great to small, the 
unseen and eternal to the visible and temporal (2 Cor. iv:4). 

Delusion, lies and wiles (2 Cor. xi:i4; Eph. vim; 2 
Thess. ii :ii ; Gen. iii 14; Ezek. xiii 122) ; by denials, evasions, 
misrepresentations. 

Doubt, inducing hesitation, by a "gospel of negation," 
leading to uncertainty, mental and moral (Rom. xiv:23). 

Double-mind edness, compromise, trying to serve God and 
Mammon (Matt. vi:24; 2 Cor. vi:i4; vii:i; Lev. xx:24- 

-7)- 

Darkness, enveloping the soul in gloom, either of imag- 
inary difficulty, alienation from God, or despair (Isa. l:io). 

Deadness, substituting "dead works" for living, form of 
godliness without its power, ritualism, etc. (Heb. vi:i; ix: 

14)- . . 

Delay, procrastinating all that is good, leading men to put 

off the time of decision and action (Acts xxii:25; xxvi: 

28). 

Such comparison and classification of Scripture testimony 
has a corrective value. For example, there has always been 
a tendency to deny or evade the personality of the devil, and 
construe all references to Satan and satanic influence as re- 

246 



CLASSIFICATION AND SYSTEM. 

ferring- to the working of the innate depravity of the hu- 
man heart, or the subtle attraction of vicious surroundings 
and associations. 

But when the various references to the devil in Scripture 
are compared and collated such views are corrected and are 
seen to be irreconcilable with the Scripture testimony. 

1. First of all, personal terms and names and titles are re- 
peatedly applied to Satan, as distinctly as to any historic 
personage or the incarnate Son of God. 

2. Again, personal utterances, plans and activities are 
constantly ascribed to him, and particularly a superior sub- 
tlety and strategy to that of which man is capable. 

3. Again, the temptations with which he assailed Adam 
in his innocence and our Lord in His sinlessness preclude 
the idea of a perverse human self as their source and 
suggestion. 

4. Again, the devil is represented as entering into Judas, 
and filling the heart of Ananias and Sapphira to lie to the 
Holy Ghost — as beguiling Eve, etc. 

5. Again, the devil is expressly distinguished from the 
world and the flesh in several passages of Scripture, nota- 
bly Ephesians ii :2, 3 ; James iv ; i John ii, iii, iv. 

6. Yet again, our Lord's mission was and is to destroy 
the devil and his works. Him that had the power of death, 
etc, which is meaningless if he be not a personality separ- 
ate from man. 

7. Finally, his doom is personal and individual — and 
though man, if he persists in sin, is involved in it, it is a sep- 
arate condemnation on separate grounds (Matt. xxv). 



247 



XXIX. 
COMPARISON AND CONTRAST. 



249 



XXIX. 

COMPARISON AND CONTRAST. 

Classification not only reveals similarities but dissim- 
ilarities, and both are equally important to a full under- 
standing of truth. Divergences may be as instructive as 
convergences. Colors never appear to so much advantage 
as when in strong contrast and often beauty and excel- 
lence are seen best when confronted and contrasted with 
their opposites. In scripture study, therefore, it is need- 
ful patiently to gather particulars in order to discover 
not only wherein they agree, but wherein they differ. 
Separation is often as important as combination. 



250 




XXIX. 

COMPARISON AND CONTRAST. 

GAIN, we repeat: 

Scripture must be compared with itself, care- 
fully and minutely. The comparative frequency 
with which words or phrases recur, and in 
what connection, is of the utmost significance and import- 
ance, suggesting singular confirmations of truth, progres- 
sive teaching and instructive variations and complementary 
ideas. The two Testaments will be seen as mutual coun- 
terparts and even their difiierences as not discordances but 
essential to correspondence and completeness. 

Comparison often becomes contrast by revealing un- 
likeness as well as likeness. To observe wherein things 
differ is as important for classification as to discover 
wherein they agree. In the Scriptures truth is often taught 
by placing side by side two or more precepts, persons, 
events or experiences which are opposite or apposite to 
each other, that attention may the more surely be called 
to their joint lesson. 

The two narratives of blind Bartimeus and the publican 
Zaccheus, both men of Jericho, are companion accounts 
and should not be separated by chapter division. They 
illustrate three diversities : those of human need ; of modes 
of approach to Christ; and of His deaHng with souls; yet 
behind this diversity, the sublime unity of His love, com- 
passion and power to save and help. 

Bartimeus. Zaccheus, 

Poor beggar, blind, sitting Rich publican climbing a 

by the wayside. tree. 

Intent on asking alms. Intent on seeing Jesus. 

Hears the throng moving. Sees the crowd passing. 

Asks what it means. Knows what it means. 

Cries after Jesus. Is called by Jesus. 

Supplicates for mercy. Is asked for hospitality. 

251 



KNOWING THE SCRIPTURES. 



The multitude rebuke him. 
He persists in his prayer. 
Jesus stands and waits for 

him. 
Christ asks : What wilt thou? 
He answers^ ''Sight." 
Jesus says, Receive thy 

Sight. 
Immediate sight. 
Eartimeus follows Christ. 



They murmur against Christ. 

Our Lord, in His purpose. 

Zaccheus stands and an- 
nounces his purpose. 

Zaccheus asks himself as to 
duty. 

Zaccheus answers, "Right." 

Salvation is come, etc. 

Immediate salvation. 

Zaccheus makes restitution, 
etc. 



Law and grace are constantly held up in contrast: 



The Law. 

Given by Isloses. 
Graven on stone. 
The letter killeth. 
The glory fadeth. 
The veiled face. 
Mt. Sinai and terrors. 
Emphasis on works. 
Life by doing. 
Brings curse. 



Grace. 

And truth by Jesus Christ. 
Fleshy tablets of the heart. 
The Spirit quickeneth. 
The glory excelleth. 
The unveiled face. 
Mt. Sion and attractions. 
Emphasis on faith. 
Life by believing. 
Brings blessings. 



Commands but does not en- Enjoins and enables. 

able. 
Leaves without excuse. 
Knows no pardon. 
Knowledge of sin. 
Condemns. 



Supplies advocate. 
Reconciles and atones. 
Knowledge of God. 
Redeems, 
etc. 



Similar contrasts are presented between the old and 
new, the former and latter things, the two Covenants, the 
present evil age and the age and ages to come, etc. 

A most instructive contrast is suggested when we set, 
side by side, John xvi:8-ii, and Acts xxiv:25. In each 
case there is a three-fold conviction of sin, righteousness 
and judgment; in one case wrought by the Spirit and 
gospel of grace in a penitent sinner; in the other, by con- 
science and the terrors of the law in an unrepenting evil 
doer. The Spirit leads to Salvation; the law and conscience 



252 



COMPARISON AND CONTRAST, 

only to despair and remorse. Dr. A. J. Gordon put the con- 
trast 'very forcibly : 

Legal Conviction, Evangelical Conviction, 

Of sin as committed. Of sin as pardoned. 

Of righteousness as impos- Of righteousness as imputed. 

sible. 

Of judgment, as impending. Of judgment as abolished. 

Worldly and Heavenly V/isdom are often contrasted, as 
in I Cor. i-iii, and particularly in the following points: 

IVorldly Wisdom. Heavenly Wisdom. 

Weapons — Enticing, beguil- Demonstration of Spirit. 

ing words. 
Weakness — Unable to make Power of God. 

faith stand. 
Worldliness — Essential in Of God. 

spirit and method. 
Ignorance — Knowing noth- Knowledge and certainty. 

ing as it ought. 
Insufficiency — Eye, ear and Revelation of Spirit. 

heart cannot reveal. 
Limitations — Knowing only Spirit of God. 

''spirit of Man." 
Incapacity — To receive or Illumination from God. 

perceive. 

The contrast between the iise and abuse of temporal pos- 
sessions may be seen vividly by comparing Luke xii :33-34 
with I Tim. vi :i7-i9. 

"Sell that ye have and give "Charge them that are 
alms," etc. rich," etc. 

Contrast Is manifestly meant in i Cor. iii:i2: 

"Gold, silver, precious stones" — "Wood, hay, stubble." 

The former, advancing in value ; the latter decreasing. Wood 
may be wrought, carved, polished into artistic beauty though 
still unable to endure the ordeal of fire ; even hay, more in- 
flammable, is useful for fodder ; but stubble is mere refuse 
fit only for the fuel for flame. How delicately is here sug- 
gested that worldly wisdom, though it cannot stand God's 
searching tests, may present many beautiful forms in poetry, 

253 



KNOWING THE SCRIPTURES. 

art and philosophy; and deceive by outward attractiveness. 
And there seems a designed descent from these highest 
forms of culture, toward the lower sensuous levels of world- 
liness and selfishness, and at last the most degrading and 
debasing sensuality and bestiality ; on the other hand we may 
build upon the rock foundation a character and conduct, 
teaching and living, which will not only be as enduring as 
precious metals, surviving the fiery ordeal, but purified by 
it, and shining with the lustre and radiance of gems. 

2 Corinthians iv:/ to v. 9 is a paragraph of continuous 
contrasts, between what is seen and unseen, temporal and 
eternal, outward and invv-ard, visible and invisible, material 
and spiritual, earthly and heavenly; between affliction and 
glory, being at home in the body and at home with the 
Lord, faith and sight, dying and living. 

Of all these ten contrasts, the former members of each 
belong in one group and are akin ; the latter members 
equally inseparable. What is seen, temporal, etc., belong 
to the realm of death: what is unseen and eternal to the 
realm of Life, and sight and faith are the respective organs 
of vision in the two realms ; only sight which rightly sees 
in its own sphere, is blind to the other and cannot interpret 
the relation of the two ; but faith not only sees its own 
realm, but all that sight sees beside, and is a true interpre- 
ter of both realms. Sight refuses what faith chooses and 
inversely, and knows only the present, while faith fore- 
tastes the future. 

Satan as Hlnderer is contrasted with the Holy Spirit as 
Helper (i Thess. iii:i8; Rom. viii :26, etc.). In these lead- 
ing texts, the words are most meaningful. To ''hinder" 
means to cut into, as a trench is dug to hinder an approach- 
ing foe : and '''helpeth" hints at lending a hand, giving a 
lift with another. These two simple texts array the spirit 
of all evil and the Spirit of all good in opposition to each 
other: the one to obstruct our way and prevent progress; 
the other to take hold with us. helping us lift and carry 
our load, and urging us forward. 

The new man and the old man or man of old — the for- 
mer unregenerate self — (Rom. vi:5-i4; Colos. iii :5-i4 ; Eph. 
iv:22-24). The metaphor — two men with all that pertains 
to a man — is consistently maintained ; each is represented as 

254 



COMPARISON AND CONTRAST. 

having his own individual image, members, attire, walk, 
standing and state, and master. 

The old man bears the image of the world, flesh, devil; 
and his fatherhood is of the devil; his members, the lusts 
of the flesh, and of the eyes and the pride of life, to be 
mortified — they are members of unrighteousness, used unto 
sin that leads to death and must be put to death to avoid 
incurring deeper death. The attire of the old man is his 
habits, to be put off as infected and defiling, unbecoming 
the new man, etc. He has his walk or manner of life, his 
path away from God, his standing — condemnation, and his 
state — corruption; dead in trespasses and sins, incapable of 
holy fellowship, his master is sin and Satan. 

The new man is God's own Creation. His attire is super- 
natural and sevenfold, with love as the girdle about all the 
rest, his main ornament the meek and quiet spirit. His 
walk with God, his path onward and upward ; His standing, 
acceptance in the beloved ; his state, righteousness and holi- 
ness ; complete in Christ, his Master the Lord Jesus him- 
self, etc. 

The value of careful comparison is always found to be 
twofold ; reveahng both points of likeness and unlikeness, 
it teaches both by resemblance and by contrast. 

For example, in Ephesians and Colossians are two pass- 
ages of Scripture so strikingly alike as to suggest a de- 
signed parallelism ; yet so far unlike as to suggest a de- 
signed appositeness, each complementing the other, and to- 
gether exhibiting the complete truth. The double column 
will help in comparing the corresponding clauses and show- 
ing points of likeness and unlikeness. 

These passages are obviously meant as companions — ^both 
a lesson on privilege and power of being filled, the first 
with the Spirit, and the second, with the Word. Both ex- 
hort children to obedience to parents : one because it is 
ethically right: the other, because it is spiritually well 
pleasing unto the Lord. One reminds us that for whatso- 
ever good thing any one doeth he shall receive of the Lord ; 
and the other that for whatsoever wrong, and in both cases 
without respect of persons. And so at every point the com- 
parison and contrast both help to convey the complete con- 
ception and instruction designed. We put in capitals the 

255 



KNOWING THE SCRIPTURES. 



leading injunctions, and change the punctuation to what 
seems the more correct. 



EPHESIANS V : i8 to vi : 9. 

Be not drunk with wine, 
wherein is excess, but be 
filled with the spirit. 

Speaking to one another; 

In psalms and hymns and 
spiritual songs, singing and mak- 
ing melody in your heart to the 
Lord; 

In the name of our Lord Jesus 
Christ, giving thanks always for 
all things unto God and the 
Father; 

Submitting yourselves one to 
another in the fear of God. 

Wives submit yourselves unto 
your own husbands, as unto the 
Lord. 

Husbands love your wives, 
even as Christ also loved the 
Church. 

Let every one of 3^ou in par- 
ticular so love his wife even as 
himself, and the v/ife see that 
she reverence her husband. 

Children, obey 3'our parents in 
the Lord; for this is right; 

Honor thy father and mother 
* * * that it may be well with 
thee, etc. 

And, ye father, provoke not 
your children to wrath, but bring 
them up in the nurture and ad- 
monition of the Lord. 

Servants, be obedient to them 
that are your masters according 
to the flesh, with fear and tremb- 
ling, in singleness of heart as 
unto Christ; 

Not with e5'e service, as men- 
pleasers; but as the servants of 
Christ, doing the will of God from 
the heart; with goodwill doing 
service as to the Lord, not to 
men; 

And ye masters, do the same 
things unto them forbearing 
threatening; knowing that your 
Master also is in heaven. 

Knowing that whatsoe-ver good 
thing any man doeth, the same 
shall he receive of the Lord, 
whether he be bond or free. 

Neither is there any respect of 
persons with him. 



COLOSSI ANS iii : x6 to iv :z. 

Let THE Word of Christ 

DWELL RICHLY IN YOU IN ALL 
WISDOM. 

Teaching and admonishing one 
another; 

In psalms and hymns and 
spiritual songs, singing with 
gratitude in your hearts to the 
Lord; 

And, whatsoever ye do in word 
or deed, do all in the name of 
the Lord Jesus; giving thanks to 
God and the Father by Him. 



Wives submit yourselves unto 
your own husbands, as it is fit 
in the Lord. 

Husbands love your wives, and 
be not bitter against them. 



Children, obey your parents in 
all things; for this is well pleas- 
ing unto the Lord. 



Fathers, provoke not your chil- 
dren to anger, lest they be dis- 
couraged. 

Servants, obey in all things 
your masters, according to the 
flesh; not with eye service, as 
men-pleasers; but in singleness 
of heart, fearing God; 

And whatsoever ye do, do it 
heartily, as unto the Lord, and 
not unto men; knowing that of 
the Lord ye shall receive the re- 
ward of the inheritance; for ye 
serve the Lord Christ. 



But he that doeth wrong shall 
receive for the wrong which he 
hath done; 

And there is no respect of 
persons. 



256 



XXX. 

SYSTEMATIC AND PROGRESSIVE TEACHING. 



257 



XXX. 

SYSTEMATIC AND PROGRESSIVE TEACHING. 

Notwithstaixding the composite character and complex 
structure of the Word of God, it is another sign and proof 
of a single mind that truth is unfolded in it according to a 
definite plan. There is unity in diversity and variety, and 
a progress of doctrine in consecutive teaching, where 
every human condition would forbid; and all this in as 
large a measure as could be expected, were there but one 
writer and in the same period. This is one of the most 
conspicuous evidential facts which scripture study brings 
to light. 



958 




XXX. 

SYSTEMATIC AND PROGRESSIVE TEACHING. 

VEN a cursory glance shows that, where forty writers 
jointly contribute to one volume, with no chance 
of conferring together, there can be no systematic 
development of truth ; yet, in a book, meant 
primarily as a moral and spiritual guide, in knowledge of 
both truth and duty, such system is desirable and needful, 
for only so can two leading purposes be secured : first, that 
any important subject, needing to be unfolded, shall find 
adequate treatment ; and second, that there shall be pro- 
gressive and exhaustive teaching, without either deficiency 
in fulness, useless repetition, or conflict of opinion. This 
department of Bible study can have here only an outline, 
for lack of space ; yet it is of too great importance to be 
altogether omitted, and the reader who desires to pursue 
the subject further may find whole volumes devoted to its 
ampler treatment.* 

It is a literary miracle, to be accounted for only on a 
superhuman philosophy, that in a book where all such sys- 
tematic unity is impracticable, in the nature of the case, such 
marvelous features are found as the following which sur- 
prise more and more as new study more perfectly reveals 
them : 

1. There is, quite uniformly, a peculiar significance in 
first mention. Whenever any person, place, important word, 
or subject is first referred to in Scripture, all subsequent 
recurrence of the same is forecast, or hinted ; so that such 
first glimpse indicates its relation to the entire testimony 
and teaching of Scripture. The Spirit of God thus supplies 
in such primary mention a clew to all that follows on the 
same topic. 

2. There is, again, a system of illustrative mention — an 

*"God's Living Oracles," and especially "The Bible and Spiritual 
Criticism," by the same author, being "Exeter Hall Lectures," pub- 
lished by Baker & Taylor, 

m 



KNOWING THE SCRIPTURES, 

example or pattern of every important duty or danger, right 
or wrong principle or practice, once for all being provided. 
There is at least one such exhibition and exemplification of 
every form of virtue or vice, beauty or deformity, in char- 
acter or conduct — a representative instance, with a corre- 
sponding example of God's method of dealing with it in 
judgment or approval. 

3. There is, yet, again, an exhaustive treatment of every 
leading subject. Scattered hints are found interspersed 
through Scripture; but, as though to aid even the simplest 
understanding and leave the most cursory reader without 
excuse, somewhere, from Genesis to Revelation, the mind of 
God is fully revealed on all major matters, the scattered 
rays of light being gathered up and focussed at one point. 

4. There is also consecutive and progressive teaching. If 
from the first to the last reference to a subject, the inter- 
mediate mention of it is traced, there will be found often, 
if not always, an advance from what is rudimental and 
fundamental to what is higher and completer, but which can 
only be understood when first principles have been taught; 
so that when the last mention is reached it is like placing 
the capstone upon a building. 

Of each of these laws, a few representative instances are 
offered as examples. 

I. Primary mention. The very first words of the Scrip- 
ture : *Tn the Beginning, God," are a valuable first lesson. 
God is the universal Beginning of all truth and duty. Every- 
thing good finds in Him its source and its spring, alike the 
Author of Creation and the New Creation. 

The first reference to the Holy Spirit is in verse 2 : 
''And the Spirit of God moved upon the face of the waters." 
Thus our first glimpse of the Spirit is as a bird brooding 
over the abyss of chaos and bringing forth from it, as by a 
process of divine incubation, order out of confusion and 
cosmos out of chaos — light out of darkness and life out of 
death. What a forecast of all the work of the Spirit in the 
realm of the moral chaos, developing cosmos and light, life 
and love. 

Light is first mentioned in verse 3 and it is remarkable 
that it is not said like all that follows to be "formed," 
''made" or ''created," but called forth — commanded to be—' 

260 



SYSTEMATIC AND PROGRESSIVE TEACHING 

to shine. In the expressive original "God said: 'Let light 
he ! and light was!" Another forecast. For, throughout 
Scripture Hght is the name and equivalent of God, the un- 
created One, it is never regarded as a created substance, 
but as uncreated and a creative agency. 

Thus the Spirit of God forecasts, at the beginning, what 
He is afterward to unfold more fully, imparting a prophetic 
quality to all Scripture by which a fragment serves to indi- 
cate the whole body of truth, as a single bone, to a compara- 
tive anatomist, hints the whole skeleton of an extinct species 
of animal, or to a botanist, one fossil leaf, the whole struc- 
ture of a plant. 

"I find in Scripture," wrote Benjamin Wills New- 
ton, "a principle of interpretation which, I believe, if 
conscientiously adopted, will serve as an unfailing guide 
as to the mind of God, as contained therein ; the very first 
words on any subject of which the Holy Ghost is going to 
treat are the keystone of the whole matter." 

2. Illustrative mention (Gen. Iv). Cain and Abel are the 
first representatives of unbelief and faith, disobedience and 
surrender, hate and love, murder and martyrdom ; with cor- 
responding examples of Jehovah's curse and blessing. If 
the whole body of Scripture be examined it will be found 
to contain one, and generally only one, conspicuous, illustra- 
tive example of every type of both good and evil. Abra- 
ham is the typical man of faith; Moses, the representative 
leader, law-giver and mediator; Aaron, the typical High 
Priest; Ahab, the idolatrous ruler; Elijah, the model re- 
former; David, the Psalmist-King; Absalom, the dema- 
gogue ; Daniel, the pattern exile and captive ; Nebuchadnez- 
zar, the example of self-glory; Isaiah, the Messianic seer; 
Peter, the model confessor; Paul, the pattern convert; 
Judas, the typical traitor, etc. And of each form of crime 
with God's abhorrence of it and judgment upon it, at least 
one summary instance is given, as In the case of the rebellion 
and profanation of Korah and his company ; the hypocritical 
lie of Ananias and Sapphira ; the smiting of the persecuting 
Herod, etc. 

3. Exhaustive mention. James 1:18-25, covers the prac- 
tical value and virtue of the Word of God: called "The 
Word of Truth'' — the last of six instances where this phrase 

261 



KNOWING THE SCRIPTURES. 

is found. It is the word of Life, the generative seed where- 
by God begat us (i Peter i:23); ''the Engrafted word," 
suggesting also hfe-giving power. It is the Rule of Life, to 
be received with meekness, of which we are to be "doers," 
the measure and model of character and conduct. Last of 
all, it is the ''Perfect Law of Liberty," a mirror for self- 
revelation and self-regulation, obedience to it being freedom 
not bondage. What a summary ! The Word of God is to the 
doer, light, life, liberty; a revealer of God and self, truth 
and dutv ; it makes and moulds character ; our attitude is 
to be receptive, ref.ective, retentive, that precept may be 
turned into practice. 

4. Of successive and progressive mention, we may in- 
stance ''the lamb/' or ''-firstling of the flock/' first referred 
to in Genesis iv:4 ^'^^ ^^^''^^ ^^ Revelation xxii:3 in connec- 
t"on with God's enthroned and glorified Lamb. Now, if 
between these two mentions, every intermediate reference be 
traced to the lamb as connected wdth sacrifice a remarkable 
succession and progression will be found, of which we here 
indicate a few prominent stages : 

Genesis xxii. A sacrificial lamb provided by Jehovah. 

Exodus xii. A Paschal Lamb — the sprinkled blood. 

Leviticus xvi. A double ofitering; for Expiation and 
Removal. 

Isaiah liii. The Paschal Lam.b — a type of Messiah.. 

John I. lesiis of Xazareth identiHed as God's Lamb. 

I Peter i. The slain Lamb, raised and glorified. 

Revelation v. The Lamb identified with the Lion and 
the Book. 

Here it will be seen that, in every new reference sortie- 
thing is added not taught before — and that when we reach 
the closing book of the whole collection we have learned 
that the firstling of the flock offered by Abel was the first 
forecast and type of Him whom God Himiself provides 
for Llis altar, whose blood is the refuge of sinners, who 
both expiates guilt and takes it away; who is the vicarious 
Savior, novr raised, glorified, enthroned, etc. This is the 
more surprising inasm.uch as the books which compose the 
Bible are not in chronological order; and yet, as they stand, 
truth generally is found unfolded in logical order, as though 

262 



SYSTEMATIC AND PROGRESSIVE TEACHING 

the Author of Scripture had not been indifferent even to 
the arrangement of books in the canon. 

Another striking instance of progressive teaching is 
John i-xi. Taking chapter i 4 as the key: "In Him was 
Life," these eleven chapters progressively unveil the mean- 
ing of these four words: 

1. The human condition of His imparting Life — receiv- 
ing by beheving (i:i2, 13). 

2. The Divine condition of such impartation — the new 
birth from above (iii). 

3. The gift of Life for the asking and its immediate re- 
ception (iv:io-29). 

4. The Life giving power of Christ, illustrated in phy- 
sical healing. 

5. The Bread of Life, imparting and sustaining life (vi). 

6. The Believer receiving and transmitting Life (vii: 
37-39; viii:i2). 

7. The Light of Life — a new vision of God implied in 
Life (ix). 

8. The Life more abundant found in the Good Shep- 
herd (x). 

9. The Life including the Body in Resurrection (xi). 

There is, even to the concluding chapter, a continuous un- 
folding of Eternal Life as the gift of God in Christ, re- 
ceived by faith, realized in regeneration, satisfying spiritual 
craving, feeding and nourishing the soul, and culminating 
in resurrection triumph over death. 

The Death of our Lord lesus Christ is the theme of pro- 
gressive teaching. In the New Testament there are no less 
than one hundred references in the twenty-one epistles to 
its bearings upon, and relations to, both God and man, with 
no real repetition, but a steady development of doctrine, 
every successive mention being an addition and advance 
upon previous teaching. 

In the Epistles to the Romans is laid the great foundation : 
His death, the ground of pardon and Justification, reconcil- 
iation, and preservation in His life. In Corinthians there is 
an advance to the conception of Identification with Him in 
death and resurrection and the indwelling of the Holy Spir- 

26Z 



KNOWING THE SCRIPTURES. 

it. In Galatians we are seen to have been crucified in Him 
and with Him and to Hve by His Ufe, walking with Him 
in newness of life. In Ephesians we are exalted with Him 
to the Heavenlies, etc. And so on to the end, each epistle 
carrying us further in the conception of, incorporation into, 
and identification with, the crucified and Risen Christ. 

Such successive and progressive mention of truth might 
be expected if there is a divine method ; it follows as a nat- 
ural sequence. This is properly called a ''structural law;" 
for it reminds us of a building process, the first mention be- 
ing as the corner stone and the last the capstone, and all be- 
tween, the structure of truth resting on the first and reach- 
ing toward the last. Mr. Newton says, "the only unfailing 
method of interpreting Scripture is the structural." 

All effective teaching follows a process of development, 
corresponding to the development of those taught, one les- 
son preparing for the next ; learning advances by successive 
stages from the lower to the higher. 

Our Lord Himself foretells a period of revelation in the 
economy of the Spirit, surpassing even His own in fullness 
and clearness. 

*'I have yet many things to say unto you, but ye cannot 
bear them now ; howbeit, when He, the Spirit of Truth is 
come, He will guide you into all truth," etc. (John xvi:i2, 

13). 

In three respects at least this was true : 

1. He would enlarge their capacity to understand truth. 

2. He would amplify and apply the teachings of Christ. 

3. He would reveal truth not before ready for its unveil- 
ing. 

4. He would present old truths in new forms and illus- 
trations. 

5. He would magnify and glorify the person of Christ. 

All this and more marked the era of Pentecostal outpour- 
ing. At once truth, previously revealed, became plain and 
new truth was unveiled. Disciples now found the deeper 
meaning of our Lord's utterances and had new apprehension 
of Him in all His offices as Prophet, Priest and King. 

One striking example of the new forms in which even 
our Lord's teachings might be presented after the Spirit was 
outpoured is seen by comparing the parable of the vine and 

264 



SYSTEMATIC AND PROGRESSIVE TEACHING 

the branches in John xv, with the teaching of the same es- 
sential truth in Romans xii, i Cor. xii, Ephesians iv, etc. 

If we compare the two metaphors — the Vine and the Body 
— we detect striking resemblances and correspondences: 

The vine and branches The body and members 

The sap The blood • 

The vegetable life The animal soul 

The leaves as breathing or- The lungs and respiration 

gans 

The interlocking fibres The interwoven muscles 

The circulation of the sap The circulation of the blood 

The growth of the vine The growth of the body 

The reproductive power The reproductive power 

The excision of dead The excision of diseased limbs 

branches 

Vegetable exudations Animal perspiration 
Branches apart from the vine. Limbs sundered from body. 

And so in other respects, singular correspondences. Yet 
our Lord left this higher method of conveying the same 
truth till the Spirit forming the body of Christ and pervad- 
ing it with the breath of His divine life should thus supply 
a key to this new metaphor, uninteUigible before. 

If the teaching of truth, after Pentecost, is examined and 
compared with that previously taught, this additional am- 
plitude of scope and transparency of meaning will appear, 
in scores, if not hundreds, of particulars, such as the vital 
relation of the beHever to Christ ; his identity with Him in 
death, burial, resurrection, ascension, session at the right 
hand of God and second appearing in glory ; the new appli- 
cation of the Gospel of Grace to all nations and the new 
man made by the union of Jew and Gentile ; the church as 
a called-out body, and its mission to and separation from 
the world; the man of sin and the final apostasy; the con- 
summation of salvation in the city of God and new crea- 
tion. These and much more waited for their fuller presen- 
tation in doctrinal form, until He the Spirit of Truth was 
come. We must therefore count Pentecost as opening a 
nezv and final era in the revelation of the highest spiritual 
truth. 

This general progress of thought reminds us of a pyra- 
mid, where all lines and angles meet in the top stone which 

265 



KNOWING THE SCRIPTURES. 

is itself the whole pyramid in miniature — a model of the en- 
tire structure. In the x-\pocalyp5e all the leading thoughts, 
prophecies, promises and warnings of the rest of Scripture, 
and all the leading metaphors and symbols and figures of 
speech, previously used, reappear. We might say that it is 
a sort of compendium of the whole Bible. Whatever the 
date of its composition it could find but one place in the 
structure of the Word — it must be the closing book, the 
capstone of the whole; and in the last chapters we find ex- 
actly what we first found in the first of Genesis — the para- 
dise with its river, tree of life, and Tabernacle of God with 
men — only with one difference — there shall be no more 
curse. Creation is displaced by the new creation and death 
and the grave, sin and Satan, are no more. Thus the whole 
Bible exhibits consecutive thought, progressive teaching; 
from cornerstone to capstone there is a constant ascent, ad- 
vance and development toward ultimate completion and 
perfection. 

Not less conspicuous are some other features of the Bible 
as a whole, in its capacity as a moral and spiritual counsel- 
lor: 

1. Its silence and reserve, as mar\'ellous for what it does 
not contain as for what it does. Its Divine Author knows 
where to advance and where to arrest revelation, where si- 
lence is better than speech and where curiositv becom^es in- 
trusive and irreverent. We are not told whether there are 
"few that be saved,'' or when moral responsibility begins 
in a child, or just when the end of the age will come. Some 
things are left wisely under a veil. 

2. Its Individual Fitness. Here is a magic mirror where 
every man may see himself, and find the thoughts of his 
heart revealed. Here is a universal oracle where every in- 
quirer mav find response to his own question and need, and 
as close fitting a guidance as though he were the only one 
requiring counsel. It is not like an armory with one style 
of armor, but one where each man finds his own coat of mail 
and weapons that fit him and no one else. 

Such are som_e of the evidences that in the construction 
of the Bible there has been a Divine Designer and Builder 
at work. 



266 



XXXI. 
POETIC PARALLELISM. 



267 



XXXI. 

POETIC PARALLELISM. 

Parallelism, where one clause answers to another, per- 
tains to the genius of Hebrew poetry, the rhythm and 
rhyme of thought taking the place of those of words, one 
member of the parallelism corresponding to another in 
sentiment, and sometimes in terms. To discover and de- 
velop this correspondence or juxtaposition often gives 
the clue to exposition. In some cases one member of a 
complex parallelism is left unexpressed and wanting ; but, 
being implied, must be supplied to make the whole com- 
plete; and this is one form of the enigmas, or "dark say- 
ings of the wise," to be solved by study. 



268 



XXXI. 
POETIC PARALLELISM. 

ALL the poetic portions of the Bible are arranged 
in corresponding sentences, a sort of thought me- 
tre and melody. This is a remarkable provision 
for translation, since such parallelism of thought 
can be reproduced in any other language without sacrificing 
its beauty or pertinency, whereas verbal rhythm and rhyme 
might be difficult to transfer to a new tongue. 

Parallelism is of five kinds : Apposite, Opposite, Synony- 
mous, Synthetic, Inverted. 

1. Apposite : where tv/o or more parallel sentences are 
arranged so as to present the same or closely related 
thoughts, by way of correspondence or comparison. Thus 
Proverbs iii :5 : 

"Trust in the Lord with all thine heart; 
And lean not unto thine own understanding." 

Here the one thought, trusting in Jehovah, is presented in 
both members, first positively, then negatively. The truly 
wise man trusts in God, and not in himself. 

2. Opposite: where exactly opposite thoughts are con- 
trasted. Thus Proverbs x :y : 

"The memory of the just is blessed ; 
But the name of the wicked shall rot." 

Here the sharp antithesis extends to all prominent words in 
both members. 

3. Synonymous: where the same thought is repeated in 
equivalent terms and phrases. Thus Proverbs i:/\.: 

"To give subtlity to the simple ; 
To the young man, knowledge and discretion." 

4. Synthetic : where thoughts are built up into structural 
form, like block upon block, cumulatively and often climac- 
trically; before the whole idea is complete, several success- 

269 



KNOWING THE SCRIPTURES, 

ive pairs of parallels may enter into the construction. Thus 
Proverbs xxxii/: 

"The eye that mocketh at his father. 
And despiseth to obey his mother: 
The ravens of the valley shall pick it out, 
And the young eagles (vultures) shall eat it." 

Here two synonymous parallels are built up into one syn- 
thetic. Agur's Prayer, Prov. xxx ly-g, and the passage from 
verses 24-28, are examples of still more complex synthetic 
parallelism. Some are very complicated ; the correspondence 
between the various propositions reaches even to minor de- 
tails ; and the whole paragraph with its constructive parts 
crystallizes about one dominant idea (Cf. Psalm cxlviii:/- 
13; xix:7-ii). 

5. Inverted: where stanzas are so framed that, to perceive 
the true relations of the sentences we must begin at the ex- 
tremes and move toward the centre. Bishop Jebb calls this 
"Introverted." Thus Psalm cxxxv:i5-i8: 

"The idols of the heathen are silver and gold, 
The work of men's hand ; 

They have mouths, but they speak not; 
They have eyes, but they see not; 
They have ears, but they hear not ; 
Neither is there any breath in their mouths. 
They who make them are like unto them ; 
So are all they who put their trust in them." 

The relation of the various lines and members will appear 
in the above arrangement, where correspondent clauses are 
placed directly in line with each other vertically. 

To master this symmetric structure of poetic parts of the 
Bible is, as has been hinted, a help to intelligent exposition 
and exegesis. The mutual relation of the wordi? and 
thoughts will not appear until we discover what phrases or 
sentences are parallel, and detect the thought-rhythm. Thus 
Psalm x:4, reads, translating literally: 

"The' wicked in the height of his scorn : 
'He will not require it!* 
'There is no God!' 
These are all his thoughts." 

^0 



POETIC PARALLELISM, 

Here the wicked is represented at the very apex and climax 
of daring impiety and blasphemy. His secret thoughi is: 
"God will not requite my sin," and from this denial of judg- 
ment the step is easy to the last and worst thought; ''There 
is no God !" 
Once more. Matthew vii:6: 

"Give not that which is holy unto the dogs; 
Neither cast ye your pearls before swine, 
Lest they trample them under their feet, 
And turn again and rend you." 

At first glance, all the latter half of this stanza would be 
referred to the swine. But every part of such a stanza de- 
mands its parallel, and the law of thought-rhyme leads us 
to construe the last line as the correspondent and comple- 
ment of the first. 

"Give not that which is holy unto the dogs. 
Lest they turn again and rend you. 
Neither cast ye your pearls before swine, 
Lest they trample them under their feet." 

Parallelism is best and most fully exhibited in the books 
of Proverbs and Ecclesiastes. 
Thus, 

"A wise son maketh a glad father: 

But a foolish son is the heaviness of his mother." 

Here the "wise son" corresponds to the "foolish," "glad- 
ness" to "heaviness," and "father" to "mother." The same 
parallelism of thought, with the addition of verbal rhyme 
and rhythm, would read somewhat thus : 

A son by wisdom makes his father glad, 
But he that's foolish makes his mother sad. 

But nothing is here gained, thought-wise, and, in transla- 
tion, it might much increase the difficulty, were it needful 
to find words in another tongue which would reproduce the 
metrical measures and the rhyme. But, where only the cor- 
respondence of ideas is to be preserved, the task is greatly 
simplified, and this illustrates one reason already assigned 
for the use of parallel structure in Hebrew poetry, that, in 
translating the Word of God into all other tongues, there 
might be no loss of force and beauty. 



KNOWING THE SCRIPTURES. 

This matter, though having mainly to do with Hterary 
form and structure, sometimes concerns the thought and 
substance also, and should therefore be studied. A consid- 
erable portion of Holy Scripture is framed in parallelisms, 
and, in many cases, this is not obvious as in the book of 
Proverbs, but concealed as in some discourses of our Lord. 
In the ''Blackader Bible" the editor has discovered and ex- 
hibited m.any of these hidden beauties as in the Gospel ac- 
cording to John : 

*'In the beginning was the Word; 
And the Word was with God, 
And the Word was God; 
The same was in the beginning with God." 

And, again: 

'Xet not your heart be troubled! 

Ye believe in God, 

Believe also in ]\Ie. 
In ]\Iy Father's house are many mansions ; 

If it were not so I would have told you. 
I go to prepare a place for you, 
And if I go and prepare a place for you, 

I will come again, 

And receive you unto i\Iyself; 
That, where I am, ye may be also," etc. 

Matthew xi :28-30 is perhaps the best example of a con- 
cealed parallel structure, where the omission of one member 
must be supplied to complete the poetic stanza. Here are 
three injunctions, each enforced by two considerations; 
there should therefore be three promises, though only two 
are expressed ; but, when the parallel structure is seen, the 
lacking member is easily suggested : 



Injunction. 


Consideration. 


Promise. 


" Come unto Me." 
"Learn of Me." 
"Take My yoke." 


" Labor, 

Heavy laden.'' 

" Meek. 
Lowly in heart." 

" Easy, 
Light." 


' ' I will give you Rest" 

"Ye shall find Rest unto your 
souls." 

" Ye shall rest even tn your 
toils:' 



272 



POETIC PARALLELISM. 

Here the italics show the substance of the obvious missing 
member of this complex threefold parallelism, which has 
thus in all twelve members. 

Parallel structure is often hidden under the continui- 
ty of a paragraph, but is detected by close study, and when 
the grammatical and rhetorical members are seen in their 
relation, a passage takes on a crystalline beauty. 

Thus, in Romans x :8-io : 

1. "The Word is nigh thee; 

2. Even in thy mouth, 

3. And in thy heart; 

4. That is, the Word of Faith, 

5. Which we preach; 

6. That, if thou shalt confess with thy moutH 

7. That Jesus is Lord ; 

8. And shalt believe in thine heart, 

9. That God hath raised Him from the dead, 

10. Thou shalt be saved ; 

11. For, with the heart man believeth 

12. Unto righteousness; 

13. And with the mouth confession is made 

14. Unto Salvation." 

By comparison, It at once appears that the following mem- 
bers, as above arranged, closely correspond, namely : i, and 
4; 2, 6, and 13; 3, 8 and 11, 10 and 14, etc. If, in all cases, 
this hidden parallelism were thus exhibited by an arrange- 
ment of clauses, much of what seems prose would be found 
to be poetry. Countless new beauties of correspondence 
would be disclosed that otherwise escape us, and, behind 
these verbal responses of thought or truth to one another, 
would be found not a few helps to the understanding of the 
substance of Scripture teaching. 

In some cases there is in the original both rhythm and 
rhyme, which it Is not easy to convey in English. 

Thus Isaiah said to Ahaz, 

"If ye will not believe 
Surely ye shall not be established." 

We might paraphrase this somewhat thus: 

If to believe ye are not able, 
Surely ye shall not be made stable; 

273 



KNOWING THE SCRIPTURES. 

or 

If in the Lord there is no confiding; 
Surely in strength there is no abiding. 

The most conspicuous instance of rhythm and rhyme of 
words is in the original Greek of John iii :36: 

Ho pisteuon eis ton Huion, 
Echei zoen aionion. 

"Whoso doth on the Son believe 
Doth Everlasting Life receive." 

Here is a perfect Iambic couplet, v/ith rhyme. 

There are not a few other cases in which a student of the 
original finds almost as perfect versification. In Hebrews 
xii:i2-i5 the whole structure is beautifully metrical. One 
line is a perfect dactylic hexameter; another, a rough, ir- 
regular Iambic trimeter, and the last two lines are strictly 
metrical. 

In First Thessalonians iv:i6 is a marked example, in the 
Greek, of both metrical melody and onomatopoeia, or the 
expression of sense by sound. When intelligently read 
aloud, with proper taste, and appreciation of the force of 
vowels and consonants, it is as though we heard the blast 
and clang of the archangel's trumpet. Perhaps some idea 
of the rhetorical beauty of this passage might be conveyed 
by a paraphrase : 

For the Lord Himself shall from Heaven come down! 
And Archangel's voice, and God's trump shall sound; 

And the dead in Christ 

Shall first arisCj etc. 

But no English rendering can convey the awful music of the 
original, where trumpets, comets and clanging cymbals 
seem sounding all at once. 

The introduction of such occasional metrical passages 
into the Word of God cannot be without design. We have 
given four conspicuous instances. In the first, we have a 
permanent lesson on faith as the basis of all fidelity and sta- 
bility; in the second, on faith as the condition of salvation, 
the immediate gift of eternal life which is the central les- 
son of John's Gospel ; in the third, we have the grand con- 
clusion of the exhortation to faith in the Fatherhood of 
God in disciplinary correction; and, in the last, faith looks 

274 



POETIC PARALLELISM. 

far into the future to the consummation of all things. These 
poetic passages seem meant to arrest attention, and empha- 
size a great truth by a unique form of statement. 

Careful students discover whole epistles to be built up 
on a basis or plan of parallelism. Thus one writer sugfeests 
that the First Epistle to Timothy is so constructed. 

A I i:i, 2. Benediction. 
B I 3-20. Doctrine. 

C|ii-iii:i3. DiscipHne. 
D| 14, 
E 



'fc>fc>' 



15- 
16. 



D\ 
C I v-vi 
B I 3-21. Doctrine 
A \ -21. Benediction. 



Intended visit and interval. 
The mystery of godliness. 
E iv:i-i2. The mystery of iniquity. 
13-16. Intended visit and interval, 
2. Discipline. 



The expansion of B (chap. i:3-2o): — 

a I 3, 4. The charge. 

b I 5. Faith and a good conscience (defined), 
c I 6-10. The shipwreck of ''some." 

G I II. The glory of God in His Gospel. 

H I 12. Paul, the ''faithful" minister of 
Christ Jesus. 



J 



7 



H 



13. Paul, the chief of sinners 
(unsaved). 
K I 14. The abounding grace 

I of our Lord. 
i^ I 15- His mission of grace to 
I sinners. 
-15. Paul, the chief of sinners 
(saved), 
aul, the "pattern" believer in Jesus 



F 



16. ^ 
Christ 
G I 17. The glory of God in Himself. 
a I 18. The charge. 
b I 19- Faith and a good conscience (to be held fast). 
c I -19, 20. The shipwreck of "some."* 

Another writer finds a more comprehensive correspond- 



*Geo. F. Trench. 



275 



KXOJVIXG THE SCRIPTURES. 

ence still, and traces the order of God's work in the light of 
the parallel arrangement of Scripture. 

A. The Original Creation. Gen. i:i ("Heavens and 
earth''). 
B. Ruin. Gen. 1:2 (Isa. xlv:i8, Heb.) Cause: Satan's 
first rebellion. 
C. Earth blessed, but cursed because of sin. 

D. I^Iankind dealt with as a whole. (Adam to 
Abram). 
E. Chosen Xation blessed. 

F. First appearing of Christ. Heb. ix:26. 
G. Church (taken out.) Acts xv:i4. 

When the Church is completed (Rom. xi:25) and "He 
returns for restitution of all things" (Acts iii:2i-), He will 
follow reverse order. 

G. Church (taken up.) i Thess. iv:i6, 17. 
F. Second appearing on earth. Heb. ix:28; 
Zech. xiv:4. 
E. Chosen Nation blessed. Rom. xi:25. 
D. Mankind as a whole ("All Gentiles'') blessed. 
Acts xv:i6. 
C. Curse removed and earth blessed and beautified. 
(Amos Ix:i3-I5; Isa. xxxv:i; Ps. lxvii:6.) 
B. Satan's final rebellion. Rev. xx:7. 
A. "New heavens and new earth." Rev. xxi:i. 

"Known unto God are all His works from 'the beginning 
of the world." (Acts xv:i8.)* 



'Morton W. Plummer. 

276 



XXXII. 
THE SCATTERED PROVERBS OF SCRIPTURE. 



277 



XXXII. 

THE SCATTERED PROVERBS OF SCRIPTURE. 

A proverb is a wise saying in which a few words are 
chosen instead of many, v/ith a design to condense wis- 
dom into a brief form both to aid memory and stimu- 
late study. Hence proverbs are not only ''wise sayings/' 
but *'dark sayings" — parables^ in which v/isdom is dis- 
guised in a figurative or enigmatic form like a deep well, 
from which instruction is to be drawn, or a rich mine, 
from which it is to be dug. Only profound meditation 
will reveal what is hidden in these moral and spiritual 
maxims. 



278 




XXXII. 

THE SCATTERED PROVERBS OF SCRIPTURE. 

HIS department of study is quite apart from that 
of professed collections and arrangements of such 
wise sayings like the ''books of wisdom." Dis- 
persed throughout the whole Word of God are 
these occasional sententious utterances, brief maxims, part 
of whose beauty and value depends on the fact that a few 
well chosen words are used in which great truth is con- 
densed. In many cases antithesis is designedly used, the 
opposing points of a contrasted statement serving, like the 
opposite sides of a forceps, to hold firmly and present bold- 
ly an ethical or spiritual truth. A great service would be 
done to Bible readers if some collection of these scattered 
axioms or maxims could be carefully arranged. We give a 
few examples, partly to stimulate such further study. There 
are not less than five hundred of these scattered axioms and 
proverbs, having singular brevity and beauty, variety and 
pertinency ; some of them have so intimate a bearing on the 
immediate context as to be the text of which it is the dis- 
course, as in Liike xii:i5. 

"Take heed and beware of covetousness ; 
For a man's life consisteth not in the abundance of the 
things which he possesseth," 

Here, in the entire teaching that follows (verses 16-59), 
there are only amplification and illustration of these three 
truths : first, the danger of covetousness ; second, the dignity 
and value of life; and third, false estimates of riches and 
the true estimate of treasure. 

"Keep thee far from a false matter" (Exodus xxnr.y). 

This is a representative injunction, the importance of 
which does not at first appear. The original words hint at 
a painted sham or gilded counterfeit. So understood, here 
is a warning for all time to come. It is a historical fact that 
the most subtle errors and evils, both in doctrine and prac- 
tice, have been counterfeits and imitations of what is good, 

279 



KNOWING THE SCRIPTURES. 

where, the closer the resemblance, the greater the risk. Sa- 
tan's age-long business has been that of a counterfeiter: his 
worst snares are not found in systems openly antagonistic 
to God and truth, but in things half good and half evil, in 
half truths mixed with half lies, a skillful combination of 
what is attractive and what is repulsive, where all that is 
lawful or commendable is adulterated and corrupted by such 
mixture with its opposite. For example, false doctrine, cor- 
rupted worship, formal godliness, a Satanic synagogue, anti- 
christ, lying wonders and miracles of falsehood, a false 
civilization or commonwealth, and the mystery of lawless- 
ness. Whatever God gives to man as a blessing, Satan thus 
perverts into a curse, by devising something so like it as to 
deceive the unwary and if possible the very elect; and yet 
so unlike it as to be in fact antagonistic to it in spirit and in 
tendency. Compare Acts xx:3o; James ii:26; 2 Tim. iii:5; 
Rev. xvii ; Matt. xxiv:4, 5; 2 Thess. n:g; Rev. xvii:8; 
XX :i, with 1:4. 

In some cases in the original the contrast is marvellously 
conveyed, as in the following case, suggested in the apoc- 
alypse: 

he nymphe kai to arnion; 

he porne kai to therion. 

This parallel and contrast cannot easily be conveyed in 
English. 

"The bride and the lamb ;" "the harlot and the beast." 

Thus, as far back as the giving of the Sinaltic Code of 
Law, God gave a brief caution, which has a vital bearing 
upon the whole future history of the race, warning men 
against the risk of being imposed upon by deceptive appear- 
ances and imitations of truth and goodness. 

Sometimes such proverbs interpret the entire body of 
scriptural truth or serve to hint the whole secret of the con- 
trasted experience of saints and sinners, as in our Lord's 
maxim : 

"He that saveth his life shall lose it; 
But he that loseth his life for My sake, the same shall save 
it." 

This is the only such proverbial saying of our Lord which 
is substantially repeated in all four Gospel narratives (Matt. 

280 



SCATTERED PROVERBS. 

x:39, xvi:25; Mark viii:35; Luke ix:24, xvii:33; John 
xii:25) ; and manifestly because it embodies a fundamental 
law both of redemptive blessing and redemptive service. 
"Life" here stands for self interest and advantage: to save 
one's self is ultimate self loss ; and to sacrifice self is ultimate 
self gain. Life is the first of all the possessions that men 
value; because, without life, there can be nothing else pos- 
sessed or enjoyed. Hence, life naturally stands for what 
men most value as the highest form of self interest. And 
our Lord here contrasts those who put self life with all self 
interest, foremost, with those who put God's interest fore- 
most and for that surrender and sacrifice all that is dearest 
to self. He declares that those who thus give God prefer- 
ence over self shall find ultimately that they have only ad- 
vanced and promoted their own highest interest ; while those 
who for the time now present put self before God and jeal- 
ously guard their own advancement v/ill ultimately find that 
they have lost even the advantage they seemed to secure. 

The universal bearing of such a proverbial precept as this, 
no words can convey. It interprets life, duty, sacrifice, ser- 
vice, reward ; it shows self-denial to be not a final forfeiture 
but a temporary postponement. It links the temporal and 
the eternal and reveals their mutual relations, and it hints 
the essential lavv^ both of the worldly life and the saintly. 
The proverb takes the form of the paradox, purposely, that 
attention may be arrested by the contradiction in terms 
which covers perfect accord of sentiment. 

Sometimes from a single book may be culled a whole body 
of brief and telling maxims. Of all the examples of this 
none surpass the Book of Daniel in the Old Testament and 
of Hebrews in the New, except those which, like the books 
of Psalms and Proverbs, naturally take the form of maxims, 
or are professedly collections and arrangements of wise say- 
ings. In Daniel we meet with a series of maxims, especially 
suitable to young men, for example: 

"He purposed in his heart that he would not defile him- 
self" (i:8). 

"God revealeth the deep and secret things" (11:22). 
"Our God, whom we serve, is able to deliver us" (iii:i7). 
"Those that walk. in pride He is able to abase" (iv:37). 
"Thou art weighed in the balances and found wanting" 

281 



KNOWING THE SCRIPTURES. 

"An excellent spirit was in him" (vi:3). 

**He believed in his God" (2^). 

*'I kept the matter in my heart" (vii:28). 

"I had seen the vision, and sought for the meaning" (viii: 

IS)- 

"I set my face unto the Lord God to seek by prayer 

(ix:3). 

''My comeliness was turned in me into corruption" (x:8). 

''The people that do know their God shall be strong and do 
exploits" (xi:32). 

"They that be teachers shall shine as the brightness of 
the firmament; 

"And they that turn many to righteousness as the stars 
forever and ever" (xii:3). 

"Stand in thy lot" (13). 

In the Epistle to the Hebrews may be found between 
thirty and forty maxims, of which the following are exam- 
ples : 

Take heed (ii:i, 111:12). 
Lay aside (xii:i). 
Lay hold (vi:i8). 
Hold fast (iii:6, 14, iv:i4, x:23). 
Consider Him (iii:i, xii:3). 
Harden not your hearts (iii:8, 13, 15; iv:7). 
Hear His voice (iii:7, 15; iv:7). 
Let us fear (iv:i). 
Labor to enter in (iv:ii). 
Come boldly (iv:i6). 
Draw nigh or near (vii:i9, x:22). 
Look for Him (ix:28). 
Look unto Him (xii:2). 
Look diligently (xii:i5). 
Show diligence 
Refuse not (xii:25). 
Despise not (xii:5). 
Faint .not (xii:5). 
Cast not away (x:35). 
Go on to perfection (vi:i). 
Go forth unto Him 
Whose faith follow (xiii^)". 
etc. 

282 



SCATTERED PROVERBS. 

There are many more such maxims in this one epistle. 

Several examples have been already cited and dwelt upon 
in this and former sections ; but we instance some twenty 
or more from each Testament, culled almost at random, 
which serve to show how rich the Word of God is in these 
scattered sayings of wisdom, meant to be maxims and 
axioms for our guidance. Found at various points in the 
inspired Scriptures, they strike the mind at once as marvel- 
lously comprehensive, and sometimes as exhaustive of eth- 
ical and spiritual truth. 

Be ye holy, for I the Lord your God, am holy (Levit. 
xix:2). 

Be sure your sin will find yoti out (Numbers xxxii '.2^). 

Be strong and of a good courage (Josh. i:6). 

The Lord recompense thy work (Ruth ii:i2). 

Thou, Thou only knowest the hearts (i Kings viii:39). 

Jeroboam sinned and made Israel to sin (i Kings xv:3o). 

They feared Jehovah and served their own gods (2 Kings 
xvii:33). 

As the duty of every day required (Ezra iii:4). 
The hand of our God is upon all them for good that seek 
Him (viii :22). 

Arise ; for this matter belongeth unto thee ! 

We also will be with thee : 

Be of good courage and do it (x:4). 

The God of Heaven, He will prosper us 

Therefore we, His servants will arise and build (Neh. 
ii:2o). 

''Every one, over against his house" (iii:28). 

The builders, every one had his sword girded by his side 
(iv:i8). 

The heathen perceived that this work was wrought of our 
God (vi:i6). 

Cease to do evil 

Learn to do well (Isaiah i:i6, 17). 

The Lord alone shall be exalted; 

And the idols He shall utterly abolish (ii:i7, 18). 

Return unto me and I will return unto you (Mai. iii:7). 

Bring ye all the tithes into the storehouse (10). 

283 



KNOWING THE SCRIPTURES. 

They that feared the Lord spake often one to another 
And the Lord hearkened and heard it (i6). 

Abide in Me and I in you (John xv:4). 

Whatsoever is not of faith is sin (Romans xiv:23). 

He that is joined unto the Lord is one spirit (i Cor. 
vi:i7). 

Not I but Christ (Gal. ii:2o). 

By love serve one another (Shaftesbury's coat-of-arms) 

(13). 

Walk in the Spirit, 

And ye shall not fulfil the lusts of the flesh (v. l6). 

Bear ye one another's burdens (vi:2). 

Every man shall bear his own burden (5). 

Whatsoever a man soweth that shall he also reap (7). 

Be filled with the Spirit (Eph. v:i9). 

One thing I do (Philip iii:i3). 

Our citizenship is in Heaven (20). 

Be careful for nothing (iv:6). 

Ye are complete in Him (Col. ii:2o). 

Let the Word of Christ dwell in you richly in all wisdom 
(iii:i6). 

Serve and wait (i Thess. 1:9-10). 

Adorn the doctrine (Titus ii:io). 

Be content with such things as ye have (Heb. xiii:5). 

We have here no continuing city (14). 

The body without the spirit is dead (Jas. ii :26). 

Hope to the end (i Pet. i:i3). 

Keep yourselves in the love of God (Jude 21). 

Hold fast till I come (Rev. 11:25). 

A few of these scattered sayings should have a word of 

comment by the way: 

'The Lord is with you Avhile ye be with Him." Already 
referred to as the unique maxim of Azariah, this is the ex- 
planation of a thousand successes and disappointments of 
life (2 Chron. xv:2). 

"The Lord is a God of knowledge ; 
. By Him actions are weighed" (i Sam. ii:3). 

284 



SCATTERED PROVERBS. 

This probably suggested the awful metaphor "Tekel" in 
the writing on the wall (Daniel Y\2y). 

''Quit you like men, be strong" (i Sam. iviQ; i Cor. 
xvi-is). 

This is specially remarkable as a maxim, originating with 
Philistine enemies of Israel, and addressed to the warriors 
of their own army, but adopted by the apostle and addressed 
to fellow disciples. 

"Every man did that which was right in his own eyes" 
(Judges xxi:25). What a brief compendium of a state of 
anarchy ! 

'To obey is better than sacrifice" (i Sam. yLY'.22). 

Here is the great principle, illustrating such other utter- 
ances as Psalm xl:6-8, li:i6, 17, which it may have sug- 
gested : 

"The Lord seeth not as man seeth : 

For man looketh on the outward appearance ; 

But the Lord looketh upon the heart" (i Sam. xvi:7). 

This remarkable saying might be written over the whole 
volume of Scripture, as the principle of all divine judg- 
ments. 

"For we must needs die. 
And be as water spilt upon the ground, 
Which cannot be gathered up again. 
Neither doth God respect any person. 
Yet doth He devise means that His banished be not ex- 
pelled from Him" (2 Sam. xiv:i4). 

This short poetic outburst of the woman of Tekoah has 
almost the ring of inspiration. What a view of the human 
side of death, its wastefulness and hopelessness ! What a 
sublime view of God's impartiahty and absolute rectitude ! 
And what a marvellously condensed compendium of His 
redemptive scheme. 

"We do not well : 

This day is a day of good tidings. 

And we hold our peace! 

Come — that we may go and tell" (2 Kings viirQ). 

Can there be found a more beautiful lesson on missions 
than this from the lepers of Samaria? And how close the 

28s 



KNOWING THE SCRIPTURES. 

analogy ! A world- famine — abundance of supply — the 
guilt of selfish monopoly — the blessed privilege of going and 
telling the good news ! 

*'So they read in the book of the law of God distinctly : 
And gave the sense; 

.And caused them to understand the reading (Neh. viii :8). 
We suggest this as a motto for a church Bible school. 

"Our God turned the curse into a blessing" (Neh. xiii:2). 
"I will curse your blessings" (Mai. ii:2). 

How obviously these two sayings are mutually counter- 
parts, presenting the two aspects of God's dealing, making 
the curse of foes and enemies a blessing to His own obe- 
dient friends and allies ; but turning even outward blessing 
into a curse when received in unthankfulness and perverted 
by disobedience! 



285 



XXXIII. 
DIVINE PATTERNS AND ENCOMIUMS. 



287 



XXXIII. 

DIVINE PATTERNS AND ENCOMIUMS. 

The precepts of God are, in all important departments, 
both exhibited and illustrated in practice in scripture. To 
help human infirmity, a visible actual model, example or 
pattern is furnished which gives divine teaching a practi- 
cal form, by embodying the principles of the Word. Such 
pattern, whenever provided, should always be kept in 
view and all departures from it sedulously avoided. It 
will be found that every great abstract truth or doctrine 
is thus somewhere exhibited in a concrete form both for 
apprehension and illustration. 



288 



XXXIII. 
DIVINE PATTERNS AND ENCOMIUMS. 

SO comprehensive and complete is this practical ex- 
hibit of doctrine and duty that probably there is no 
important precept or idea presented in Scripture 
without its corresponding pattern or ideal. This 
accomplishes two main results ; first, it illustrates and incar- 
nates truth in example; and, second, it brings what might 
be vague or obscure within the apprehension and compre- 
hension of the simplest and humblest. 

Already, in another connection, we have glanced at the 
Tent of meeting, and its counterpart, the Temple, as a pat- 
tern of a building for worship ; but many other equally in- 
structive models are suppHed, of which the following may 
be cited as a few examples of divine patterns for human 
guidance : 

1. First, we instance the pattern of Liberal giving, on 
the part of His people, toward the making and furnishing 
of His sanctuary; an example without a parallel for uni- 
versal participation, variety of offering, and liberal spirit 
(Exodus XXXV :5-xxxvi :8) . 

One New Testament example of liberal giving to the 
necessities of saints is its counterpart (2 Cor. viii-ix), 

2. Of a moral code, in the Decalogue, or Ten Words of 
Jehovah, twice written by Him upon Tables of Stone 
(Exod. XX ). 

Its counterpart in the New Testament may be found in 
the sermon on the mount, where there may be traced some 
ten corresponding commands for human guidance, based on 
a higher ethics (Matt, v-vii). 

3. Of acceptable Prayer, in the model furnished by our 
Lord to His disciples, singularly brief yet as singularly full 
and comprehensive : three petitions as to God, Himself — His 
name, kingdom, will ; four, as to man — his wants, sins, lead- 
ership and deliverances. ''After this manner therefore pray 
ye" (Matt, vi :9-i3 ; Luke xi '.2-4), 

289 



KNOWING THE SCRIPTURES. 

4. Of Holy Living and Loving, obedience and suffering, 
in the supreme ''example left us that we should follow His 
steps" (i Peter ii:2i). Other minor examples are furnished 
of particular virtues as in Abraham, Daniel, Nehemiah ; but 
in Him all virtues combine, and in perfection. 

5. Of a forgiven sinner, in Saul of Tarsus, outwardly 
righteous, yet chief of sinners in his own sight, and who 
himself declared that he "obtained mercy that in him first 
Jesus Christ rAight show forth all long suffering for a pat- 
tern to them which should hereafter believe on Him to life 
everlasting" (i Tim. i:i6). 

6. Of a church assembly, presided over by the Holy 
Spirit, indwelt by Him, witnessing, working and warring 
for God, cemented by mutual love, pervaded by common 
self-sacrifice, and daily having additions of saved souls. 
Never before nor since has there been any such church pat- 
tern (Acts ii-iv). 

7. Of the City of God, the final community of the Re- 
deemed, when all things are become new, where nothing 
enters that defiles, works abomination or makes a lie, and 
where all sin and sickness, sorrow and pain, darkness and 
death are forever banished (Rev, xxi-xxii). 

Upon some of these divine patterns, it may be well to 
dilate, that we may catch their inspiration. 

Macedonian benevolence is a noble example and illustra- 
tion of New Testament principles. How cramped and unin- 
viting does the mere legal ''tithing system" appear in com- 
parison with this whole-hearted devotion to God! 

In 2 Cor. viii and ix is the one discourse on "giving" that 
makes needless all other treatment of this great theme. The 
two chapters not only present every grand principle and 
motive of consecrated giving, but they present seven para- 
doxes that are very remarkable. These Macedonians seem 
to have furnished the most singular example of Christian 
benevolence to be found anywhere in sacred Scripture ; their 
giving was a sort of reversal of all ordinary experience. 

1. They gave out of the abundance of their poverty, not 
out of the plenitude of wealth. 

2. Their willingness exceeded their ability, instead of 
their ability exceeding their willingness. 

2Q0 



DIVINE PATTERNS AND ENCOMIUMS. 

J. They were urgent to be allowed to give rather than 
reluctant, while those who received the gift vv^ere reluctant 
to take it, knowing how deep was their poverty. 

4. They made the greater gift first (of themselves), and 
the latter gift was the less (their money). Usually people 
give the least they can, to begin with, and have to be edu- 
cated up to giving themselves at the very last. 

5. In these chapters value of gifts is reckoned, not by 
the amount given, but by the degree of willingness and 
cheerfulness exhibited. 

6. We are here taught that increase comes not by keep- 
ing, but by giving; that the way to get more is to give 
more, and the way to lose is to keep. 

7. And the crowning lesson of all is that they regarded 
giving, not as a privation to be evaded and avoided, but as a 
privilege and a blessing to be courted and cultivated. 

The Life of Christ which Is held up as a "writing copy" 
for our close imitation is presented 

First in its practical sinlessness — "who did no sin." 

Second, its faultless speech— "in whose mouth no guile.'* 

Third, its perfect self-control — "when He was reviled," 
etc. 

Fourth, its faultless temper — "when He suffered, threat- 
ened not." 

Fifth, its absolute committal to the Father — "but com- 
mitted Himself," etc. 

Sixth, its self-sacrifice for human salvation — ^"who His 
own self bare our sins," etc. 

What is further to be desired in an example for imita- 
tion? 

Disciples may here see a pattern of faultless conduct, 
speech, disposition and even manners ; with a will full of 
energy in all self-government, yet in all things surrendered 
to the will of God, and, to crown all the rest, sublime self- 
oblivion for the sake of others. 

The pattern of a church assembly in the Acts of Apostles 
is very instructive, and in the following particulars : 

1. A holy unity and community — not a breath of discord 
or division until the murmurings were heard (chap. vi). 

2. A universal participation in witnessing — no line be- 

291 



KNOWING THE SCRIPTURES. 

tween "clergy" and "laity" yet appearing, to limit or re- 
strain testimony. 

3. Constant spiritual fellowship and growth — accessions 
from without and increase of Hfe and power within. 

4. Unselfish benevolence to a remarkable degree — those 
who had possessions turning them into a central fund for 
redistribution. 

5. Bold and uncompromising witness to the Lord, amid 
great and growing opposition and persecution. 

6. Presence and presidency of the Holy Spirit, so that His 
personal control was more absorbing and actual than even 
apostolic guidance. 

7. And consequently superhuman power in prayer and 
the continual working of miracle. 

These are some of the marks of the church of apostolic 
days as seen in the first five chapters of the Acts, and there 
has been nothing like it before or since. 

Paul is a pattern for all penitent believers in at least eight 
respects : 

1. He w^as a self-righteous sinner — a pharisee, and there- 
fore very difficult to reach. 

2. He was a persecuting sinner, full of antagonism to 
the church and Christ. 

3. He was a conscientious sinner — he verily thought that 
he ought to do as he did. 

4. He was a conspicuous sinner — he had the highest hu- 
man authority back of him in his career. 

5. He was a successful sinner — his whole course was one 
that tempted him to continue in it. 

6. And yet he was a thoroughly penitent sinner — and saw 
himself as guilty of an almost unpardonable crime. 

7. And he was an instantly converted sinner — ^proving 
the possibilit}^ of an immediate radical change. 

8. And finally he was a thoroughly transformed sinner, 
becoming at once a disciple and evangelist, a witness and 
an apostle; and from that m.oment completely dedicated to 
the service of God. 

Subordinate patterns may be traced in the Word, exhibit- 

293 



DIVINE PATTERNS AND ENCOMIUMS. 

ing, in an inferior degree, individual traits, imitable but im- 
perfect human examples of fidelity^ faith and virtue. In 
compassion for human infirmity, God records a few cases of 
His Encomiums, to help us to see what He approves, and 
how, even amid most hostile surroundings, men and women 
have attained lofty heights of holy living and serving. He 
rarely deals in praise, and for the obvious reason, that, were 
He lavish of His approval, He would both lessen its value, 
and lower its standard. But, when God does deign to com- 
mend, and especially in strong terms. His words of praise 
reveal deep secrets of what is well pleasing in His sight. 
To know what He approves must be of transcendent value 
to one who seeks to be well pleasing in His sight. While 
we may not hope here to reach perfection, we may "stand 
complete in all the will of God," "blameless and harmless," 
if not "faultless." We therefore call attention to a few 
of these lesser patterns for imitation. 

1. Abel, the first who offered acceptable sacrifice^ God 
bearing witness of his gifts (Heb. xi:4). 

2. Noah, preacher of righteousness, witnessing to a world 
of ungodly (Heb. xi:7; 2 Peter ii:5). 

3. Enoch, example of an intercessor, in the midst of a 
godless, prayerless world (Heb. xi 15, 6). 

4. Job, one who feared God and eschewed evil, and 
patiently endured (Job i:2; James v:ii). 

5. Abram, as a friend of God, who believed against hu- 
man hope and obeyed sometimes against reason (Gen. xv: 
6; Rom. iv:i -22; Jas. ii 121-23) . 

6. Moses as renouncing pleasure and treasure for the 
sake of Jehovah and His people (Heb. xi 123-29). 

7. Caleb, as one who followed the Lord wholly and fully 
and dared to be in a minority (Deut. 1:36; Josh. xiv:8, 
9-14). 

8. Elijah, as a reformer, separate from idolatry and the 
corruptions of a wicked court, mighty in prayer (Jas. 
v:i7, 18). 

9. Nehemiah, as a zealous, prayerful, self-denying gov- 
ernor in the days of reconstruction. 

10. Daniel, on the whole the most faultless example of 
godliness in all Oid Testament history (Dan. vi:4, 5; x:ii). 

293 



KNOWING THE SCRIPTURES. 

God's special commendation is recorded, of the youthful 
Solomon's prayer (i Kings iii:5-i5; i Chron. \'.y-i2), for 
**an understanding heart to judge the people." "And the 
speech pleased the Lord that Solomon had asked this 
thing." Manifestly, no greater quality in a ruler of a 
great nation could be desired than a true wisdom in admin- 
istration; and what pleased the Lord was that, instead of 
asking anything that terminated on himself, personally 
and individually, he had sought that which would insure 
his being a capable, faithful, efficient ruler. Thus having 
first sought the higher good for the greater number, God 
added the lesser good for himself that he had not even 
asked (Comp. Matt vi:33). 

Proverbs xxxi:io-3i. Who can find a virtuous woman? 

This is apparently a product of the pen of that same 
mother of King Lemuel, whose wise words on the virtues 
of a true king occupy the first third of this closing chapter. 
Here is an alphabetic and acrostic poem, meant to outline 
the portrait of an ideal woman. Much in it is local and 
exceptional, for it is associated with a royal writer, but, 
aside from all this, there are a great many features of 
universal application, and from these we select the follow- 
ing: 

First of all, a true woman is trustworthy. At the bot- 
tom of every noble character lies truth, without which 
nothing else is true or genuine. 

Then she is industrious — no idler, and not ashamed of 
any honest toil. She does not stand aloof from what to 
some is drudgery, but worketh wilHngly with her hands. 

Again she is unselfish. Those same hands that handle 
the spindle and distaff, the needle and the shuttle, reach 
forth to the poor and needy. 

Again, she is domestic. She is not impatient of the nar- 
row sphere of home, of which she is the radiant center, 
most loved and honored of those who know her best. 

Again she is self-controlled. Her mouth is opened only 
to utter wisdom, and in her tongue is the law of kindness. 
Whatever her natural temper, it is under discipline, and 
obeys the law of love. 

Again, she wears the rare clothing of strength and hon- 
or. "If your honor be clothing, the suit will wear a life- 

294 



DIVINE PATTERNS AND ENCOMIUMS. 

time ; if your clothing be your honor, it will soon be thread- 
bare." — Arnot. 

And once more, her beauty is that of character. Other 
charms soon fade, but this never loses its attraction. 

Thus, in this brief eulogy of womanhood, we learn what 
are the qualities of her heart, her hands, her tongue; what 
is her true clothing, her riches, her beauty, and what is 
the sphere where she most shines. 

Turning to the New Testament, two examples of faith 
conspicuously confront us — the only occasions when our 
Lord attributed to any human being "great faith" — ^the cen- 
turion of Capernaum, and the woman of Canaan (Matt. 
viii:5-io; xv 122-28) . 

Conspicuous also is His commendation of Peter's grand 
confession: *'Thou art the Christ, the Son of the living 
God " He immediately followed this fearless declaration 
of His Messiahship and divine Sonship by a special word 
of blessing, affirming that such confession was both a re- 
sult of divine supernatural revelation, and that it would 
prove the impregnable rock basis upon which the church 
should be built, and which should assure the church's ab- 
solute triumph over even diabolical assault. 



295 



XXXIV. 
LEGAL AND ETHICAL STANDARDS. 



297 



XXXIV. 

LEGAL AND ETHICAL STANDARDS. 

Law is used in three senses: first of a system of legal 
enactments, the perfection of which only brings conscious 
condemnation; second^ of the modified ethical principles 
of all right conduct; and third, of a tendency of human 
nature tow^ard good or evil. Originally the law is a 
basis of justification; once broken it becomes a source of 
condemnation, but still suggests a guide to conduct. But 
only as a divine tendency to righteousness is implanted 
within, can the law of sin and death be overcome. 



298 



XXXIV. 
LEGAL AND ETHICAL STANDARDS. 

SO great prominence is given to the Legal element 
that not only was one of the three recognized divi- 
sions of the Old Testament "The Law," but the 
whole book was often known as "The Law of the 
Lord." 

The Ten Commandments were twice graven on stone 
tablets, by God; this fact serving to separate them as eter- 
nal ethical principles from the code generally, many of 
whose features were ceremonial and temporal ; and to in- 
dicate their peculiar obligation, supremacy and perpetuity. 

The Decalogue is a specimen of singular symmetry and 
system. It is in two parts : four commands pertaining to 
God, and six pertaining to man. In the first four there 
is a regular progress of thought ; first as to God as the sole 
object of all worship and obedience; then as to the spirit- 
uality of the mode of His worship; then as to reverence 
for His name, and finally for His day. 

The latter six precepts show a similar progress of 
thought. Duty to parents leads the way as the first form 
of obligation and obedience ; then follow five thin<^s to be 
protected and guarded, and in the order of their impor- 
tance : first life, then purity, then property, then reputation, 
and finally secret desires and dispositions. 

Careful examination and analysis resolve the law into 
three codes. There is clearly, first of all, the moral, then 
one that is mainly ceremonial, and finally another which 
constituted the common civil and criminal code of the He- 
brews. Some have thought that "commandments" stand 
for the moral, "statutes" for the ceremonial, and "judg- 
ments" for the civil and criminal. But this distinction 
it is not easy to maintain. 

The principle that God is to be worshipped, loved and 
served supremely is properly a moral one, and the ten com- 
mandments all represent a moral code, the last being solelv 
moral as it has reference to the heart and motive which 

299 



KNOWING THE SCRIPTURES. 

man cannot see or judge and of which courts cannot take 
cognizance. Some of the ten, such as concern outward 
acts, sins of the tongue and conduct, may belong both to the 
moral and civil or criminal codes, since they may be judged 
in human courts. 

Enactments relating to the priesthood, and the whole 
service of offerings and sacrifices, observance of fasts and 
feasts, are mainly ceremonial, as they refer to an order 
which, however permanent, was not perpetual and has now 
passed away. There was little inherently right or wrong 
in a priest's dress, or form of consecration, or acts of 
mediation. These all acquired their moral force from their 
t)'pical bearings, and no one would for a moment lift to 
the sam^e rank of obligation the injunction not to go up by 
steps to God's Altar, or not to wear a garment of mixed 
woolen and linen, with such commands as not to worship 
a graven image, or not to kill, steal, or bear false witness. 

It is equally plain that such portions of the code as cover 
misdemeanors, disputes between man and man, etc., con- 
stitute a distinct civil and criminal code to be enforced by 
judges in courts. 

The ceremonial code is doubtless meant in Heb. viii:/ 
as ''the first covenant," described as decaying, waxing old, 
and ready to vanish away (13). Hence the apostles 
refused to impose it on new Christian converts (Acts xv: 
23-29, etc.). Its function was fulfilled when Christ, the 
great antitype, came and fulfilled its forecasts, and the 
substance was given of which its provisions were passing 
shadows. 

Underneath all that is local, temporal and occasional, 
careful search will detect a deeper meaning: 

1. A sanitary purpose, in guarding physical health. 

2. A salutary object, in separating from surrounding 
heathenism. 

3. A typical value, in exhibiting and illustrating moral 
distinctions. 

4. A practical effect in abating carnal and sensual ten- 
dencies. 

5. A sacriUcial significance in connection with God's 
Altar. 

300 



LEGAL AND ETHICAL STANDARDS. 

6. A spiritual purport in antagonizing prevailing idolatry 
and immorality. 

7. A prophetical forecast, in foreshadowing the Great 
Sacrifice.* 

The more carefully this whole code is studied the wiser 
it appears. Some facts, never known until modern medical 
and sanitary science disclosed them, are giving new reason 
and significance to its provisions, justifying even what be- 
fore seemed to be trivial or trifling, and vindicating its 
divine wisdom. 

The idea of a Decalogue, or system of Ten Words of 
God, or divine decrees, may be traced in other departments 
beside the moral^ or ethical. 

There is, for instance, the Creative Decalogue, or Code 
of Natural Laws prevailing in Creation and hinted in the 
Creative decrees in Genesis i.f 

1. "Let Light be!" Very noticeable as not created but 
commanded to shine. 

2. "Let there be an expanse." An ordinance of atmo- 
spheric separation. 

3. "Let the waters be gathered together." An ordinance 
of segregation and aggregation. 

4. "Let the earth bring forth grass," etc. A decree of 
vegetable origins. 

5. "Let there be lights in the expanse." A decree of 
astronomical illumination. 

6. "Let them be for signs and seasons." A decree of 
natural succession of seasons. 

7. "Let the waters bring forth the living creature." A 
decree of animal beginnings. 

8. "Let us make man." The great ordinance of human 
creation. 

9. "Let them have dominion." The decree of sovereign- 
ty of higher life over lower. 



*The Sanitary Code of the Pentateuch. Rev. C. G. Gillespie. 
"The Wonderful Law." H. L. Hastings. "Code of Health." 
Whitelaw. 

fDr. Payne Smith. 

301 



KXOJVIXG THE SCRIPTURES. 

10. ''Be fruitful and multiply." The ordinance of propa- 
gation. 

The enumeration and classification are unimportant to 
settle, but a progressive series of decrees is manifest, form- 
ing a code of natural laws for the material creation, such 
as the following: 

Chemical combustion and combination developing the 
original cosmic heat and light. 

Condensation, segregation and aggregation, with affinity 
and cohesion, producing a body of waters. 

Vegetation, with cellular structure, growth and the phe- 
nom.ena of fertility and reproduction. 

Planetary and stellar motion, axial and orbital, with cen- 
tripetal and centrifugal forces, gravitation, etc. Illumina- 
tion. 

Duration and succession, the establishment of a temporal 
order with succession of day and night, times and seasons. 

Elemental animal life, conscious, sentient, voluntary, 
with motion and reproduction. 

Higher animal life, with advance in complexity of struc- 
ture, organization, intelligence and rank of being — ^mam- 
malia. 

Humanity — the last and highest — vv'ith the divine image, 
independence, conscience, intelligence, the spirit of life, etc. 

Dominion — the highest forms of life subjecting and con- 
trolling the lower, and maintaining supremacy. 

There is here both a manifest com.pleteness and a steady 
advance from lower to higher, simple to complex, from 
matter to mind, etc. 

The sermon on the mount gives us a modified moral 
Decalogue, which is easily traceable — the new laws of the 
Kingdom singularly correspondent with the old, such as: 

"Seek first the Kingdom of God and His Righteousness." 

"Swear not at all." 

*'Be not angry." 

"Resist not evil." 

"Thou Shalt not lust." 

"Lay not up for yourselves treasures upon earth.'* 

"Judge not." 

"Love your enemies." 

502 



LEGAL AND ETHICAL STANDARDS. 

"'Do unto others as ye would that others should do unto 
you," etc. 

A whole system of moral precepts may be gleaned here, 
which, being carefully arranged, singularly match and 
modify the ten commandments, and lift all ethical duties to 
the higher plane of loyalty to God and love to man — a sort 
of new decalogue, modified to suit the dispensation of 
grace, and the increased revelation of truth and man's rela- 
tion to his fellow man. The correspondences and the dif- 
ferences are alike instructive. 

The old Decalogue opened by an assertion of the su- 
premacy of Jehovah and the duty of giving Him the pri- 
mary and solitary place in worship. The new Decalogue 
correspondingly insists upon giving Him the first rank in 
all things, seeking His righteousness and Kingdom as the 
foremost object and aim, and not allowing even right and 
lawful things which are secondary to hold the primary 
place. This injunction is the equivalent of the whole first 
table, as it puts God first and foremost. But the prohibi- 
tion, ''Swear not at all," etc., expands the third command- 
ment and applies its principle in several practical directions, 
giving it also wider scope as affecting all that in man de- 
serves honor and reverence. The command, "Resist not 
evil," with the rebuke of causeless and unjustifiable anger 
and insolent speech, expands the second table — and applies 
its principles. Obviously there will be no disobedience to 
parents, no murder, and no kindred acts of violence, if there 
be no disposition to retaliate injury, indulge wrong tem- 
pers, or permit unbridled speech. 

When we are forbidden even to lust after what is an- 
other's, it covers all impure and unholy envy and jealousy, 
as well as sensuality. And if there be no avaricious greed, 
no lust of accumulation, there will be no stealing, or in- 
direct robbery through unjust and dishonest dealing. 

When bidden to judge no one unjustly or harshly, and 
to love even our enemies, the sin of bearing false witness 
is nipped in the bud, for, behind a lying and slanderous 
tongue, lies hatred or at least unjust judgment. 

These considerations at least illustrate the fact that, in 
this sermon on the mount, our Lord is promulgating a sort 
of Christian Decalogue; He is interpreting the true sense 
of the original "Ten Words" of Jehovah, cleansing them 

303 



KXOU'IXG THE SCRIPTURES. 

from the corruption of traditionalism and the perversions 
of Pharisaic formalism, giving them a deeper and more 
spiritual meaning and application, and teaching disciples 
a practically new code without destroying but rather ful- 
filling the old law. 

From other parts of the Xew Testament may be gathered 
a Domestic Decalogue for the regulation of family and 
church hfe — such as the following: 

"Let every man abide in his calling with God" (i Cor. 
v'u -.20-24) . 

"Fathers, provoke not your children to anger" (Eph. 
vi:3). 

"Children obey your parents in the Lord" (Eph. vi:i). 

"Speaking the truth in love" — truthing in love (Eph. 
iv:i5). 

"Be clothed with humility" (i Pet. iv:5). 

"Study to be quiet" (i Thess. iv:ii). 

"Consider one another" (Heb. x:24). 

"Let your speech be ahvays with grace" (Col. iv:6). 

"Support the weak" (i Thess. v:i4). 

"Mind vour own business" (i Thess. iv:ii, etc.). 

"Deny Thyself" (^latt. xvi). 

In other words — make God your partner, exercise godly 
self-control, mix truth with love, cultivate humility, keep the 
peace, be considerate of others, hold your tongue, mind your 
own business, help the needy, be self-forgetful. 

What a new Eden would come to the race were such a 
new Decalogue in force ! 

As the Holy Scriptures draw to a completion and a close. 
it is noticeable how all law is simpHfied and narrowed down 
to a few precepts and finally to one. Comparison of the fol- 
lowing passages will be found to unfold a profound philoso- 
phy of all legal enactments, to show the uses of legislation 
and the conditions which make all law needless. 

I Tim. i -.g. "The law was not made for a righteous man, 
but for the lawless and disobedient." 

Rom. x:4. "Christ is the end of the law for righteous- 
ness to every one that believeth." 

Rom. xiii:8-io. "He that loveth another hath fulfilled 
the law," etc. 

304 



LEGAL AND ETHICAL STANDARDS, 

Gal. iii 124. "The law is our schoolmaster to bring us to 
Christ." 

Gal. v:i4. *'A11 the law is fulfilled in one word — thou 
shalt love," etc. Compare Matt. xxii:36-38. 

James ii :8. "If ye fulfil the Royal law — ye do well." 

These and similar teachings show that no outward code 
is needed when two great inner laws control : loving obedi- 
ence God-ward, and loving unselfishness, man-ward; and 
thus all law is at last resolved into one : Love. 

Law is not made for the law abiding, but for the lawless. 
Its restraints are never felt till they are disregarded; then 
they become a yoke and a fetter. The holy Angels know no 
law; being in entire sympathy with God, they move in the 
same direction as He does, without any constraint. We may 
all do as we please when we please to do as we ought ; and 
the highest end and result of law is to train us to obedience, 
to show us the blessedness of the ^'undefiled in the way who 
walk in the law of the Lord," to reveal to us how they 
"walk at liberty who seek His precepts," and how, when 
the law of God is "in the heart," not an external, compul- 
sory code, but an internal, impulsory principle, perfect free- 
dom is attained. 

Some one has sought to illustrate this by a fable of the 
birds, that at their creation they were wingless ; that subse- 
quently the wings were created and attached to them as 
burdens ; but when cheerfully and patiently borne on their 
shoulders, the wings grew fast; the burdens changed to 
pinions, and what the birds first bore, bore them, 



$0$ 



XXXV. 
MIRACLES AND DISCOURSES. 



307 



XXXV. 

MIRACLES AND DISCOURSES. 

Some of the contents of the Word of God belong on 
an exceptional level, by themselves, and in a separate 
group. They remind us of mountain peaks which, how- 
ever separated, are parts of one range^ by their very alti- 
tude and solitariness attracting special notice. In all 
things importance is relative; not even in an inspired 
book are all contents of equal value as revealing God or 
availing man. To ascertain what the divine Author would 
have most prominent is one legitimate aim in study. 



308 




XXXV. 

MIRACLES AND DISCOURSES. 

MO'NG these Scripture prominences three, not al- 
ready considered, deserve special mention : Bibh- 
cal Miracles, Parables, and Discourses. The first 
are special exhibitions of supernatural power ; the 
second, of divine illustration of truth ; and the third of con- 
tinuous development of doctrine. 

As to miracles, there are reckoned about sixty-two in the 
Old Testament, which some one has carefully compiled and 
arranged as follows : 

Lot's Wife becoming a Pillar of Salt. Gen. xix:26. 
The Burning Bush. Ex. iii :2. 

The Changing of the Rod of Aaron into a Serpent. Ex. 
vii :8-i2. 

The Plagues of Egypt: 
The Turning of the Waters into Blood. Ex. vii : 19-25. 
The Frogs. Ex. viii:5-i5. 
The Lice (or Mosquitoes). Ex. viii:i6-i9. 
The Flies (or Bloodsuckers). Ex. viii:2i-32. 
The Murrain upon the Cattle. Ex. ixii-/. 
Boils upon Man and Beast. Ex. ix:8-i2. 
The Hail-Storm. Ex. ix: 13-26. 
The Locusts. Ex. x 112-15. 
The Darkness. Ex. x:2i-23. 
The Death of the Firstborn. Ex. xii:29. 
The Pillar of Cloud. Ex. xiii :2i. 
The Dividing of the Red Sea. Ex. xiv:2i-22. 
The Healing of the Waters of Marah. Ex. xv 123-25. 
The Giving of the Manna. Ex. xvi:i5. 
Water from the Rock in Horeb. Ex. xvii :6. 
The Giving of the Quails. Num. xi:3i. 
Miriam Smitten with Leprosy. Num. xii:io. 
The Judgment of Korah. Num. xvi:3i-33. 
The Budding of Aaron's Rod. Num. xvii :8. 
The Brazen Serpent. Num. xxi:9. 
Balaam's Ass Speaking. Num. xxii :28-30. 

309 



KNOWING THE SCRIPTURES, 

The Dividing of the Jordan. Josh. 111:15-17. 

The Overthrow of Jericho. Josh, vi :2o. 

The Sun and Moon Stand Still. Josh, x 112-14. 

Gideon's Sacrifice Consumed by Fire. Judges vi:2i. 

Gideon's Fleece. Judges vi :36-40. 

Samson's Victory with the Jawbone, etc. Judges xv:i5- 
18-19. 

The Fall of Dagon. i Sam. v :3-5. 

Thunder and Rain at the Prayer of Samuel. I Sam. 
xii:i6-i9. 

Three Days' Pestilence. 2 Sam. xxiv:i5. 

The Prophecy against Jeroboam and its Attendant Cir- 
cumstances. I Kings xiii:i-5. 

The Slaying of the Disobedient Prophet, i Kings xiii 124. 

Elijah Fed by Ravens, i Kings xvii:6. 

The Increase in the Widow's Barrel and Cruse of Oil. I 
Kings xvii :i6. 

The Raising of the Widow's Son. i Kings xvii:i7-23. 

The Descent of Fire upon the Altar on Mount Carmel. 
I Kings xviii :38. 

Elijah Fed by an Angel, i Kings xix:5-8. 

God's Manifestation to Elijah at Horeb. I Kings 
xix:ii-i3. 

The Destruction of the Two Captains with their Com- 
panies. 2 Kings i:9-i6. 

The Translation of EHjah. 2 Kings ii:ii. 

Elisha Dividing the Jordan. 2 Kings ii:i4. 

The Healing of the Waters of Jericho. 2 Kings 12 :2i-22. 

The Scoffers Torn by Bears. 2 Kings ii:24. 

Defeat of the Moabites. 2 Kings iii :20. 

The Increase of the Oil. 2 Kings iv:3-6. 

The Raising of the Shunammite's Son. 2 Kings iv:3i-37. 

The Poisonous Pottage Healed. 2 Kings iv 138-4 1. 

The Feeding of a Hundred with Twenty Loaves. 2 Kings 
iv '.42-44. 

The Cure of Naaman's Leprosy. 2 Kings v:i4. 

Gehazi Smitten with Leprosy. 2 Kings v 127. 

The Restoration of the Axe. 2 Kings vi :6. 

The IMiracles Wrought by Elisha on Human Vision. 2 
Kings vi:i7-i8. 

The Raising of the Siege of Samaria. 2 Kings vii :i-6. 

The Resurrection at the Tomb of Elisha. 2 King xiii:2i. 

.•^10 



MIRACLES AND DISCOURSES. 

The Destruction of Sennacherib's Army. 2 Kings xix:35. 

The Going Back of the Shadow upon the Dial of Ahaz. 
2 Kings xx:8-ii. 

Shadrach, Meshach and Abednego in the Fiery Furnace. 
Dan. iii:23-27. 

Daniel's Deliverance from the Lions. Dan. vi:22. 

Jonah's Preservation. Jonah in/. 

Of these Old Testament miracles there is a basis for at 
least a three-fold classification; they serve to exhibit: 

I. The powers of nature: 

(i) Inanimate J water, blood, oil, hght, fire, etc. 

(a) Several have to do with water; the Nile plague, 

the Red Sea, Jordan, Marah, Meribah and 
Rephidim, waters of Jericho, water to allies in 
Moab, the iron made to swim, sacrifice at 
Carmel, etc. 

(b) Two, with oil — widow's cruse and oil in the 

vessels. 

(c) Two, with the Sun, Joshua's long day, and Dial 

of Ahaz. 

(d) Five, with iire — Pillar of fire, Shekinah fire, fire 

from heaven at Carmel, companies consumed, 
fiery furnace. 

(e) Three, with food — Manna, cruse of oil, meal 

and barrel, and feeding of the hundred men 
with twenty loaves. 

(f) Miscellaneous — Aaron's rod, darkness, thunder 

and hail, earthquake, Jericho's walls, etc. 

(2) Animate; 

Aaron's rod turned to serpent, frogs, lice, flies, 
murrain, boils and blains, locusts, firstborn, 
lion's den, Jonah and great fish, etc. 

II. The power of Disease: 

Leprosy of Miriam, Naaman, Uzziah; fiery serpents 
and brazen serpent ; Jeroboam's hand withered, the 
deadly pottage, etc. 

III. Power of Death: 

Nadab and Abihu, Burning at Taberah, Kibroth 
Hataavah, Korah and company, Uzzah, Widow's 

311 



KNOWING THE SCRIPTURES. 

Son at Zarephath and Shunammite's Son, Syrian 
Army, Sennacherib's Army, Smiting Philistines, 
Mockers at Bethel, Enoch's and Elijah's transla- 
tion, and Elisha's bones. 

This analysis, however incomplete, may hint the vast scope 
even of Old Testament wonder working. 

The recorded miracles of our Lord number thirty-eight, 
as follows: 

1. Water Made Wine. John ii:i-ii. 

2. First Draught of Fishes. Luke v:i-io. 

3. Demoniac in the Synagogue. Mark i 123-24. Luke 
iv :33-36. 

4. Leper cleansed. Matt. viii:2-4. Mark i:40-56. Luke 
v:i2-i4. 

5. Centurion's Servant. Matt. viii:5-i3. Luke vii:i-i6. 

6. Peter's Wife's Mother. Matt. viii:i4, ,15. Mark i:30, 
31. Luke iv:38, 39. 

7. Paralytic, Borne of Four. Matt, ix 12-7. Mark ii :3- 
12. Luke V 118-25. 

8. Nobleman's Son. John iv:46^54. 

9. Tempest Calmed. Matt, viii 124-27. Mark iv 137-41. 

10. Jairus' Daughter. Matt. ix:i8, 19. Mark v:22-24. 
Luke viii:4i, 42. 

11. Bloody Issue. Matt, ix 120-22. Markv:25-34. Luke 
viii 143-48. 

12. Dumb Spirit. Matt. ix:32, 33. 

13. Legion of Demons. Matt, viii 128-33. Mark v:2-20. 
Luke viii:27-39. 

14. Blind and Dumb Spirit. Matt. xii:22. Luke xi:i4. 

15. Withered Hand. Matt. xii:io-i3. Mark iii:i-5. Luke 
vi :6-io. 

16. Widow's Son. Luke vii:il-l5. 

17. Impotent Man. John v:2-i5. 

18. Man Born Blind. John ix:i-39. 

19. Blind Man. Mark viii 122-26. 

20. Two Blind Men. Matt. ix:27-3i, 

312 



MIRACLES AND DISCOURSES. 

21. Walking on the Sea. Matt. xiv:24-33. Mark vi: 
47-52. John vi:i6-2i. 

22. Daughter of Woman of Canaan. Matt. xv:22-28. 
Mark vii:25-30. 

23. Deaf and Dumb Man. Matt. xv:30, 31. Mark vii: 

24. Feeding Four Thousand. Matt, xv 132-38. Mark 
viii :i-9. 

25. Exorcism of Mary Magdalene. Luke viii .2. 

26. Feeding Five Thousand. Matt, xiv: 15-21. Mark 
vi:35-44. Luke ix:i2-i7. John vi:5-i3. 

2y. Dumb Spirit. Matt. xvii:i4-2i. Mark ix:i7-25. 
Luke 1x138-42. 

28. Fish and Tribute Money. Matt, xvii 124-27. 

29. Woman With Infirmity. Luke xiii:ii-i7. 

30. Dropsy. Luke xiv:2-6. 

31. Ten Lepers. Luke xvii:i2-i9. 

32. Bartimeus and Another Blind Man. Matt. xx:30-34. 
Mark x :46-52. Luke xviii :35-43. 

33. Fig Tree Withered. Matt. xxi:i9, 20. Mark xi: 
13-21. 

34. Lazarus Raised. John xi:i-44. 

35. Healing Malchus' Ear. John xxii:5i. 

36. Our Lord's Own Resurrection. Matt. xxviii:i-lo. 
Mark xvi. Luke xxiv. John xx. i Cor. xv:4-8, 

37. Second Draught of Fishes. John xxi :6. 

38. Our Lord's Ascension. Mark xviiip. Luke xxiv: 
50, 51- 

To these may be added a secondary list for reasons which 
are apparent: 

1. His Escape from Violence at Nazareth. Luke iv:28- 
31- 

2. Many Unrecorded Healings. Matt, xii 115, 16. Mark 
iii:io-i2 Galilee. 

3. Great Multitudes Healed. Matt. xv:30, 31. Mark 
ni::^2-2'j Galilee. 

313 



KXOJVIXG THE SCRIPTURES. 

4. Many Demoniacs. Tslatt. viii:i6, 17. jNIark 1:32-34. 
Luke iv:40, 41, Galilee. 

5. Miracles at Jerusalem, Compelling Belief. John ii 123. 

6. Healings in Judea Beyond Jordan. jMatt. xix:2. 

7. Healing of Sick at Bethsaida. ]\Iatt. xiv :i6. Luke 
ix:ii. John vi:2. 

8. All Manner of Sickness in Gahlee. !Matt. iv:23, 24. 
Mark 1:34. 

9. Great Multitude Healed out of Judea, etc. Luke vi : 
17-20. 

10. Healing Every Sickness. Matt. 1x135. 

11. As Many as Touched Made Whole. Matt, xiv 135- 
36. ]\Iark vi:55-56, Galilee. 

12. A Few Sick Folk at Nazareth. Mark vi :5. 

13. Certain Women With Evil Spirits. Luke viii:2, 3. 

The Discourses of our Lord, like His parables and mira- 
cles, are susceptible of a two-fold classification into major 
and minor utterances. 

Of the former we may reckon : 

1. The so-called Sermon on the ]\Iount. ]\Iatt. v, vi, vii. 

2. His Instructions to the Twelve Apostles. Matt. x. 

3. John the Baptist and His jMission. ]\Iatt. xi. 

4. Satan Casting out Satan, Holy Spirit, etc. Matt, xii: 
22-50. 

5. Parables of the Kingdom of Heaven. Matt. xiii. 

6. The Externals and Internals of Godliness. IMatt. xv: 
1-20, 

7. The Confession and Knowledge of Christ. IMatt. xvi : 
13-28. 

8. The IMagnitude of Small Numbers. IMatt. xviii :i-20. 

9. The True Nature and Patience of Forgiveness. IMatt. 
xviii :2 1 -3 5. 

10. The Danger and Destructiveness of Avarice. Matt. 
xix:i6, xx:i6. 

11. The Peril and IMeanness of Ambition. Matt xx: 
20-28. 

314 



MIRACLES AND DISCOURSES. 

12. Obedience and Disobedience to Divine Authority. 
Matt. xxi:23-44. 

13. The Called and the Chosen of God. xxii 11-14. 

14. The Guilt and Condemnation of Hypocrisy. Matt, 
xxiii. 

15. The Signs of Christ^s Coming and the End. Matt, 
xxiv, XXV. 

16. The Vineyard and Unfaithful Husbandmen. Mark 
xii:i-i2. 

17. The Sermon in the Synagogue at Nazareth. Luke 
iv 116-30. 

18. The Love that is Born of Forgiveness. Luke vii : 

37-50- 

19. Six Wrong Tempers : Intolerance, Ambition, Re- 
venge, etc. Luke 1x143-62. 

20. The Commission of the Seventy. Luke x:i-24. 

21. The Good Samaritan and Love to Neighbor. Luke 
X :25-42. 

22. The Lesson of Importunity in Prayer. Luke xi:i-i3. 

23. The Sin and Folly of Covetousness. Luke xii: 13-59. 

24. The Strait Gate and the Shut Door. Luke xiii: 

23-35- 

25. The Feast and the Guests. Luke xiv :7-35. 

26. The Love of God for the Lost. Luke xv. 

2^. The Responsibility of Stewardship. Luke xvi:i-3i. 

28. Conditions of Prevailing Prayer. Luke xviii:i-i4. 

29. The Nobleman and His Servants. Luke xix :i-27. 

30. The Rebuke of the Sadducees. Luke xx 127-47. 

31. The Post-Resurrection Exposition. Luke xxiv: 13-34. 
^2. The Nev^ Birth and Eternal Life. John iii. 

^^. The Water that Quenches Thirst. John iv:i-42. 

34. The Divine Equality and Authority of the Son. John 
v:i7-47. 

35. The Bread Which is from Heaven. John vi:26-7i. 

36. The Two Fatherhoods, God and Devil. John viii: 
21-59- 

37. The Good Shepherd and the Sheep. John x:i-38. 

315 



KNOWING THE SCRIPTURES, 

38. The Humility of True Service. John xiii:i-20. 

39. The Great Preparatory Discourse. John xiv-xvi. 

40. The Intercessory Prayer. John xvii. 

Of Minor Discourses we suggest : 

1. The True Law of the Sabbath Rest. Matt. xii:i-I3. 

2. The Leaven of the Pharisees. Matt. xvi:i-i2. 

3. Divorce and Marital Relations. Matt, xix :3-i2. 

4. The Moral Meaning of His Miracles. Mark ii:3-i7. 

5. The Vice of Intolerance and Bigotry. Mark ix:3S-5o. 

6. The Resurrection Life and Its Conditions. Mark xii : 
18-27. 

7. The First and Greatest Commandment. Mark xii : 
28-34. 

8. God's Estimate of Human Gifts. Mark xii:4i-44. 

9. The Last Great Command and Commission. Mark 
xvi:i4-2o. 

10. The Barren Fig Tree and Its Lesson. Luke xiii :i-9. 

11. Offences and the Forgiving Spirit. Luke xvii:i-io. 
12*. The Address on the Last Day of Feast. John vii: 

37-39- 

13. The Light of the World. John viii:i2-20. 

14. The Resurrection, Spiritual and Physical. John xi: 
25-26. 

15. The Corn of Wheat and the Crop. John xii:2i-36. 

16. Believing and Rejecting. John xii 142-50. 

Among the discourses of our Lord should be ranked 

those "Seven Epistles" to the churches of Asia Minor 
which form the unique seven-fold post-resurrection address 
of the risen One. Space forbids their adequate treatment 
here ; but they are divisible, each, into the following heads : 

1. Our Lord appears in each in a certain character, or 
with certain characteristic description of Himself adapted 
to the particular message. 

2. There is a word of commendation for what is praise- 
worthy. 

316 



MIRACLES AND DISCOURSES. 

3. A word of condemnation for such things as are unde- 
sirable, inconsistent or blameworthy. 

4. A word of counsel or exhortation. 

5. A promise of reward, with its conditions. 

Especially notable is the evident progress of thought in 
the rewards promised, which are all couched in figures and 
imagery, drawn from the Old Testament, and following 
a progressive historic order. There can be no accident in 
this striking fact. They are all 'Ho him that overcometh," 
the symbolism evidently being drawn from the consecutive 
history of mankind and of Israel from the creation of Adam 
to the consummation of the Kingdom under Solomon. To 
exhibit this correspondence and development we resort 
again to parallel columns. 



I. " Will I give to eat of the Tree of Life which 
is in the midst of the Paradise of God." 

3. " Shall not be hurt of the Second Death." 



3. "Will I ^ive of the Hidden Manna, 

A white stone, 

And in the stone a new name written." 

4. "Power over the nations, and he shall rule 

them with a rod of iron." 

5. ** Shall be clothed in white raiment; and I 

will not blot out his name out of the Book 
of Life." 

6. "Will I make a pillar in the Temple of My 

God; and he shall go no more out . . . and 
I will write on him My new name." 

7. "To sit with me on My throne, even as I 

also overcame," etc. 



Gen, ii : 8, 9. 


Joh« i: 


12, 


n. 




m: 


16. 


..3». 


Gen. ii : 17. 


V 


24. 




ui:3. 








Exod. xvi : 4 . . . 33. 


vi 


26, 


.,58 


xxvni -.9. . . 12. 








...21. 








Exod, xvii : 8 . . . 16 


vii 


37- 


..39. 




IX 


39. 




Exod. xxxii : 26, 33. 


X 


27. 


..29. 


I Kings vii: 21, 23. 


xiv 


16. 


..33. 


I Kings X : 18, 20. 


xvii 


:22. 





Si^ 



XXXVI. 
THE PLACE AND PROVINCE OF PARABLES. 



319 



XXXVI. 

THE PLACE AND PROVINCE OF PARABLES. 

Biblical Parables are narratives, either of fact or fiction, 
used to convey moral and spiritual truth and instruction. 
They may be historical, ethical and allegorical, all at the 
same time ; but, if the higher meaning is lost or obscured 
in the lov/er, the spiritual in the literal, their main pur- 
pose and purport are missed. Commonly some hint of its 
true interpretation accompanies each parable. The central 
lesson is the main matter o£ interest; the rest may be 
non-essential and subordinate, like drapery and scenery 
in a drama. 



330 



XXXVL 

THE PLACE AND PROVINCE OF PARABLES. 

T is difficult to express the exact idea, that there is in 
the word of God, a mystical element, a peculiar quality 
of suggesting a far deeper meaning than at first sus- 
pected. This finds illustration in the prophetic scrip- 
tures, especially the indirect forecasts of the future; and 
particularly in the Messianic element, pervading the entire 
Word of God, cropping out where at first thought it would 
be least expected. It also appears in the scientific depart- 
ment, where an elastic poetic phraseology, obscure and enig- 
matic, provides for an after accommodation to newly dis- 
covered facts. 

The same mystical element is susceptible of far wider il- 
lustration and is continually attracting new attention. As 
in the works of God, every enlargement of our powers of 
vision and observation through the lenses of telescope, 
microscope and spectroscope, brings to light new wonders 
of the creative hand, so every increase of real insight into 
the Word of God overwhelms us with evidence that the 
same Divine Hand has been at work; and, as the ''Heavens 
declare the glory of God and the firmament showeth His 
handiwork," so the Law of the Lord is seen to be perfect, 
in its adaptation to its purpose, converting the soul, making 
wise the simple, etc. (Ps. xix). 

I. This mystical element conspicuously appears in para- 
bolic form. Three prominent sorts of Parable are found 
in Scripture: 

(a) Parabolic utterance, as in Luke xv and John xv. 

(b) Parabolic action, as in the miracles, all of which 
have a moral meaning. 

(c) Parabolic picture or object, as in the Tabernacle and 
its furniture. 

Our Lord's spoken parables are generally reckoned as, in 
number, about thirty-three; or counting some doubtful 

321 



KNOWING THE SCRIPTURES. 

cases, may reach forty. To these, His parables in action, 
or miracles, singularly correspond in number and nature, 
and might almost be set side by side for comparison. His 
parables of speech were meant to set forth great leading 
truths, such as the Love of God, the nature of sin, the 
law of reward and retribution, the vital union of the be- 
liever with Himself, etc. His parables of action were on 
the other hand designed, as He declares, to show His power 
on earth to forgive sins and to remedy their consequences. 
So the Parabolic pictures or objects of the Word of God 
set forth in a remarkable way the leading facts and truths 
about Redemption, the Person of the Redeemer and the 
blessings of the Redeemed. These parables are found in 
two conspicuous forms, namely: The whole system of sac- 
rifices, offerings and feasts ; and the construction and fur- 
niture of the Tabernacle of Witness, so closely associated 
with that system. 

The whole New Testament, especially Hebrews ix, is the 
exposition of the Tabernacle, whose volume of suggestive- 
ness grows more and more upon us. From one point of 
view it presents a grand picture of the whole work of 
Christ for the believer; from another, an unusually com- 
plete view of the whole life of the believer in Christ. 

The Tabernacle was in three courts — the outer, v/ith the 
Brazen Altar of sacrifice and the Laver; the inner, with 
the Table of Shrew Bread, the Golden Candlestick, and 
the Altar of Incense; and the inmost, the Holiest of All, 
with the Ark of the Covenant surmounted by the Mercy 
Seat. It requires little imagination to see here the work 
of Christ set forth in order, from His vicarious sacrifice 
of Himself on the Cross, and the Sending of the Regener- 
ation and Sanctifying Spirit, throughout His whole ca- 
reer, as the Light of the AVorld, the Bread of Life, and 
the Intercessor, including His final entrance within the veil 
and in the presence of God for us. Or, regarded as teaching 
the believer how to draw near unto God in Christ, the outer 
court suggests two conditions : remission of sins through 
atoning Blood and regeneration of spirit through the Word 
of God and the Holy Ghost — the terms of communion. Then 
the inner court suggests the three forms of communion: 
a living light of testimony, the systematic consecration of 
substance, and a habitual life of prayer. Then the inmost 

323 



PLACE AND PROVINCE OF PARABLES. 

shrine may represent the final goal and ideal of communion, 
when perpetual obedience is like an unbroken tablet of law, 
the beauty of the Lord our God is upon us, and all His 
attributes and our affections and activities are in perfect 
harmony. No one can claim infallibility in interpreting these 
parabolic pictures and objects, the very beauty of this form 
of teaching being in part that it admits of ever increasing 
clearness of vision and accuracy of insight, as our Hfe and 
character approach nearer to final perfection. But we are 
sure that there is here a wealth of meaning, yet unex- 
plored and unsuspected by even the children of God, and 
which only the ages to come will fully unveil and reveal. 

A parable proper is, in scripture usage, a similitude 
usually put in narrative form, or used in connection with 
some incident. Parables are not altogether lacking in the 
Old Testament, and sometimes appear in the form of short 
proverbs, dark prophetic utterances, and enigmatic max- 
ims, or metaphors expanded into a narrative form (Comp. 
I Sam. x:i2, xxiv:T3; 2 Chron. vii:2o; Numb. xxiii:7, 18, 
xxiv:3; Psa. lxxviii:2; Prov. i:6; Ezek. xii -.22, xx:49). 
The word may be applied to a short proverb, like "Physi- 
cian, heal thyself!" or to a mere comparison (Matt, xxiv: 
32) to the typical character of Levitical rites (Heb. ix:9) 
or to single facts in patriarchial history (Heb. xiiiQ). 

For our present purpose it is best to limit the use of the 
word to its common application, excluding the fable, the 
myth and the allegory, which demand separate treatment. 

Our Lord's parables claim principal attention, as consti- 
tuting a class by themselves and possibly meant as a com- 
plete system and series of parabolic teachings. They are 
generally introduced formally by the words, or their like: 
**He spake a parable," etc. In a few cases the imagery of a 
parable is implied in a parabolic saying, not so called. 

Several features are noticeable: 

1. The recorded miracles and parables of our Lord close- 
ly correspond in number; we can trace from forty to fifty 
of each, and the miracles all have a hidden parabolic mean- 
ing, as the parables have all a deeper than their literal sig- 
nificance. 

2. The miracles teach us the significance of the forces of 



KNOWING THE SCRIPTURES. 

creation; the Parables, of the forms of Creation. (Rev. 
Dr. Hugh McMillan.) 

3. When a parable is predictive and prophetic, it is al- 
ways in allegorical dress ; when preceptive and didactic, ac- 
tual and historical. (Rev. Dr. W. G. Alorehead.) 

The Parables may be thus catalogued : 

1. The Contrasted Foundations: Rock and Sand (Matt. 
vii:24, 27). 

2. T'lC Sheep in the Pit (xiiiii, 12). 

3. The Creditor and Two Debtors (Luke vii:4i, 43). 

4. The Sower, Seed and Soil (Matt, xiii 13-23 ; Mark iv:3- 
20; Luke viii:5-i5). 

5. The Tares and Wheat (Matt, xiii 124-30). 

6. The Blade, Ear and Full Corn (Mark iv:26, 29). 

7. The Mustard Seed (Matt, xiii 131, 32; Mark iv:30, 32; 
Luke xiii 119) . 

8. The Leaven and Meal (Matt, xiii 133) . 

9. The Treasure hid in the field (Matt, xiii 44; Luke xiii : 

21). 

10. The Pearl of Great Price (Alatt. xiii 145, 46). 

11. The Dragnet (Matt, xiii 147, 48). 

12. The Unmerciful Servant (Matt. xviii:23-35). 

13. The Good Samaritan (Luke x:25, 37). 

14. The Good Shepherd (John x:i-i8). 

15. The Friend and Loaves (Luke xi:5-8). 

16. The Rich Fool (Luke xii:i6-2i). 

17. Stewards, faithful and faithless (Luke xii:35-48). 

18. The Barren Fig Tree (Luke xiii:6-7). 

19. The Chief Seats at Wedding Feast (Luke xiv:7-ii). 

20. The Excuses for Non-attendance (Luke xiv 112-24). 

21. The Lost Sheep (Luke xv:37; Matt. xviii:i2-i4). 

22. The Lost Silver (Luke xv:8-io). 
2^. The Lost Son (Luke xv:ii-32). 

24. The Unjust Steward (Luke xvi:i-8). 

25. The Rich Man and Lazarus (Luke xvi:i9-3i). 

26. The Unjust Judge (Luke xviii:i-8). 

324 



PLACE AND PROVINCE OF PARABLES. 

2y. The Pharisee and Publican (Luke xviii 19-14) . 

28. The Laborers in the Vineyard (Matt. xx:i-i6). 

29. The Servants and Pounds (Luke xix:ii-27). 

30. The Two Sons and the Call to Vineyard (Matt, xxi : 
28-31). 

31. The Wicked Husbandmen (Matt. xxi:33-43). 

^2. The Marriage Feast and Garment (Matt. xxii:i-i4). 

33. The Vine and Branches (Jno. xv:i-io). 

34. The Servant Who Beat His Fellow Servants (Matt. 
xxiv:45-5i). 

35. The Wise and Foolish Virgins (Matt. xxv:i-i3). 

36. The Talents (Matt, xxv: 14-30). 

2,y. The Sheep and Goats (Matt. xxv:3i-46). 

Beside these are minor Parables, of a second rank, not so 
prominent as such : 

1. New cloth on old garment (Matt: ix:i6; Mark ii:2i; 
Luke v:36). 

2. New Wine and Old Bottles (Matt. ix:i7; Mark ii:22; 
Luke v:37-8). 

3. Old and New Wine (Luke v:39). 

4. Blind Leaders of Blind (Luke vi:36; Matt. xv:i4). 

5. Strong Man Keeping His Palace (Matt. xii:29; Mark 
iii -.2'/ ; Luke xi 121-22) . 

6. The Empty House and Seven Demons (Matt. xii:43, 
45 ; Luke xi :24-26). 

7. The Householder and Treasure (Matt, xiii :52). 

8. Things that Defile (Matt. xv:ii-2o). 

9. Leaven of Pharisees (Matt. xvi:6-i2; Mark viii:i5- 
21 ; Luke xiiii). 

10. Servant and Master and Service at Feast (Luke 
xvii :y-g) . 

11. Fig Tree and Summer (Matt, xxiv :^2 ; Mark xiii 138 ; 
Luke xxi 130) . 

12. Commanding Porter to Watch (Mark xiii:34-36). 

As to classification of the more important : 
I. There are certain ''Parables of the Kingdom" which 
are the most conspicuous, which we indicate by numbers in 

325 



KNOWING THE SCRIPTURES. 

the first preceding list: 4, 5, 6, 7, 8, 9, 10, 11, 12, 17, 19, 
20, 24, 2S, 2g, 31, 32, 34, 35, 36— about twenty. 

2. A second group, illustrating duties to God and man: 
Nos. I, 2, 3, 13, 15, 16, 18, 25, 30 — about nine. 

3. A third group, illustrating God's attitude to men : Nos. 
14, 21, 22, 2^, 26, 2y, ^^ — about seven. 

In the secondary series we discover various lessons: 

1. Consistency of teaching and practice: Nos. i, 2, 3, 4, 5. 

2. The need of purity of heart: Nos. 6, 8, 9. 

3. The blessedness of service : Nos. 7, 10. 

4. The duty of vigilance: Nos. 11, 12. 

Or classifying according to moral lessons enforced, out 
the whole number. 

Five specially set forth the Divine character and attri- 
butes ; 

Eight, the history of the Kingdom in this present age; 

Nine, the responsibility of stewardship; 

Nine more, the importance of obedience as a habit of 
heart ; 

Six, the beauty of forgiveness and unselfish love ; 

Four, the need of perpetual watchfulness; 

Three, the importance of consistency in teaching and con- 
duct; 

Three others, of humility and importunity in prayer; 

And one, of humility in all relations to God. 

If it be proper to select twelve that may be ranked as per- 
haps most important, we should unhesitatingly choose: 

1. The Good Shepherd Christ as Vicarious Saviour 

2. The Vine and Branches Christ as Source of Life and 

Fruit 

3. The Sower The Reception of Gospel 

4. The Tares The Danger of Counterfeits 

5. The Dragnet The Duty of Evangelization 

6. The Unjust Judge Importunity in Prayer 

7. The Pharisee and Publican Pride and Humility 

8. The Prodigal Son The Love of God 

9. The Two Foundations The Building of Character 
ID. The Ten Virgins The Need of Watchfulness 

11. The Talents and Pounds The Duty of Stewardship 

12. Good Samaritan Love to Man as Man 

326 



PLACE AND PROVINCE OF PARABLES. 

Three parables are connected with money or intrusted 
goods or property — the parable of the Talents, the Pounds, 
and the Pence (Matthew xxv:i4; Luke xix 112-27; Matt. 
xx:i-i6). Together they present God's method in distrib- 
uting responsibiHty, and reward for service; but, in each 
case the teaching is somewhat different, all together giving 
the complete truth. 

The Parable of Talents shows that, so far as the distri- 
butions are unequal, if the improvement be equal, the re- 
ward will be equal. 

The parable of the Pounds, that, where or so far as the 
distribution is equal, if the improvement is unequal, the 
measure of reward accords therewith. 

The parable of the Pence, that, where the opportunity 
has been lacking, but, when offered, improved, the reward 
will be according to the fidelity in the use of such oppor- 
tunity as was given. The willing mind is here recognized in 
those who would have worked longer, if any call to labor 
had come to them, and who therefore received the same 
penny as the others. 

Trench and Arnot reckon some thirty parables of our 
Lord, as follows: 

The Sower, the Tares, the Mustard Seed, the Leaven, 
the Hid Treasure, the Pearl, the Dragnet, the Unmerciful 
Servant, the Vineyard Laborers, the Two Sons, the Wicked 
Husbandmen, the Royal Marriage Feast, the Ten Virgins, 
the Talents, the Seed, Blade and Ear ; the Two Debtors, the 
Good Samaritan, the Importunate Friend, the Importunate 
Widow, the Rich Fool, the Barren Fig Tree, the Excuses, 
the Lost Sheep, the Lost Coin, the Lost Son, the Prudent 
Steward, the Rich Man and Lazarus, the Unprofitable Ser- 
vants, the Pharisee and Publican, the Pounds. 

Carefully examined, several striking particulars appear 
in this catalogue: 

Just half of the whole number refer to the Judgment, and 
present various phases of that final assize. 

Some of them regard and treat that Judgment as the time 
of the great ingathering of the final harvest, like the para- 
bles of the Sower, the Tares, and the Dragnet, with the 
separation of good and bad. 

Others exhibit the judicial penalties and gracious rewards 

3^7 



KNOWING THE SCRIPTURES. 

connected with the Judgment, hke the parables of the un- 
merciful servant, wicked husbandmen, vineyard laborers, 
excuses ; others magnify the duty of vigilance and diligence, 
as the parables of the Ten Virgins, Talents and Pounds. 

Others show the penalty of wastefulness and fruitless- 
ness, or the reward of unselfish service, like the parables of 
the Rich Fool, the Barren Fig Tree, Dives and Lazarus ; or 
the Prudent Steward. 

Two are meant to encourage perseverance in prayer, those 
of the Friend at ]\Iidnight and the Widow at Court. 

If half of the wdiole number have to do with some aspect 
of judgment, the other half exhibit some aspect of Love 
and Grace. 

Other facts will be seen as the classification is carried 
further into subordinate groupings ; but this suffices to show 
that such arrangement compensates for much discriminating 
study. 



328 



XXXVII. 
BIBLICAL FIGURES OF SPEECH. 



329 



XXXVII. 

BIBLICAL FIGURES OF SPEECH. 

A figure, as the word implies, is thought taking form, 
appealing to imagination under some rhetorical semblance 
or likeness. Its main purpose is to give the scope for 
fancy. Literal language is often too narrow and cramped 
to afford ideas proper room and range, and hence a resort 
to figures of speech in which thought expands and en- 
larges to the mind. Figures, instead of meaning less, 
mean more than literal terms, and are meant as an aid 
to fuller conception. 



330 



XXXVII. 
BIBLICAL FIGURES OF SPEECH. 



HETORICAL figures may be classed somewhat as 
follows :* 



D 

I \ I. Those depending on the kind of words em- 

ployed — tropes; and on the number of words em- 
ployed—repetition and ellipsis. 

2. Those depending on the representative imagery em- 
ployed : A change in the presentation of the represented ob- 
ject — in Nature — personification; in relations, vision; in de- 
gree, hyperbole. Also those making use of comparison and 
contrast. Some figures are forms of personation — as 
apostrophe — and irony, sarcasm, doubt and interrogation 
are forms of figure. 

Biblical figures most common are the following ten: 

1. Comparison, where one thing is compared to another. 

2. Contrast, where two things are designedly set in op- 
position. 

3. Simile, likening one thing to another in express terms. 

4. Metaphor, when one thing is used for another without 
expressing the likeness formally. 

5. Parable, a narrative in which such likeness is drawn 
out. 

6. Allegory, similar to a parable, only not, perhaps, ca- 
pable of literal interpretation. 

7. Type, where one thing supplies a suggestion or fore- 
cast of another. 

8. Apostrophe, where an individual or an attribute is ad- 
dressed. 

9. Hyperbole, overstatement — use of exaggerated terms. 

10. Metonymy, representing- a things bv one of its attrib- 
utes or accompaniments — a crown for a King, etc. 



♦Compare "Standard Dictionary." 

331 



KNOWING THE SCRIPTURES. 

A few examples from Scripture may serve to make the 
definitions above more clear : 

1. Comparison (Psa. Ixxxivrio). Here a day in God's 
Courts is compared with a thousand elsewhere ; and the posi- 
tion of a doorkeeper in the House of God with an abode, 
even as owner, in the tents of the wicked. 

2. Contrast (Prov. xi:i). False balances, contrasted 
with just weights, and what is an abomination to the Lord 
with what is His delight. 

3. Simile (Psalm ciii:ii, 16). The greatness of His 
mercy and grace are likened to the heights of Heaven above 
earth, and the distance between East and West; and His 
fatherly pity to that of an earthly parent. 

4. Metaphor (Ephes. ii 119-22; vi: 10-20; i Pet. ii :6-7; 
Eph. i 113-14; Psa. lxxxiv:ii). The Temple of Believers, 
The Panoply of God, Christ, the cornerstone, etc. 

5. Parable (Matt, xiii; Eccles. ix:i4-i5; Isa. v). The 
Parables of the Kingdom; The Little City and the Poor 
Wise Man; The Vine and Wild Grapes. 

6. Allegory (Judges ix 17-15; Psalm lxxx:8-i6). Jotham's 
allegory of the Trees that sought a King — ^the first allegory 
in Scripture. The Vine — the boar and the wild beast per- 
sonating destructive forces. 

7. Type (Romans v:i4). Adam, here first declared to be 
the type of the Coming "Second Man" and "Last Adam," 
as the Head of the. Race. 

8. Apostrophe (Isa. litQ; liv:i-5; i Cor. xv:55). The 
arm of the Lord is here addressed as a person ; Israel, as a 
wife; Death and the grave, as individual foes, having 
power to inflict sting and achieve victory. 

9. Hyperbole (Matt. xvi:26; Eph. iii:2o). "Gaining 
the whole world" is an exaggerated phrase for the largest 
worldly success. "Exceeding abundantly above all we ask 
or think" piles words on words and heaps superlatives to- 
gether in a vain attempt to express what is inexpressible. 

10. Metonymy (Gal. vi:i7; Isa. lix:i). The marks of 
the Lord Jesus stand for identity with Him in suffering; 
the Lord's arm and ear, for His power to save and answer 
prayer. 

11. Impersonation (Prov. vii:i2-36; xxiii:3i-32). Wis- 

332 



BIBLICAL FIGURES OF SPEECH. 

dom personified as a wise woman, and hostess, etc. Wine, 
as a serpent, with insinuating motion, fascinating eye and 
venomous sting. 

12. Riddle (Judges xiv:i2-i4) : Samson's riddle of the 
Lion and bees. The Books of Proverbs and Ecclesiastes sug- 
gest many such riddles, (xxx 118-19). The four "things 
too wonderful" for Agur, are riddles to be solved. Often 
prediction takes the form of a riddle, as when EHsha fore- 
told that the Samaritan Lord should "see but not eat of" the 
supply that relieved famine; (2 Kings vii:i9-2o), or it was 
prophesied that Zedekiah should be carried captive to 
Babylon, but not see it (Comp. Ezek. xii:i3. ii Kings 
XXV :7). 

The oldest allegory in Scripture is that of Jotham in 
'Judges ix, 7 to 15. There the trees are represented as seek- 
ing a King, and successively applying to the Olive, the Fig- 
tree and the Vine, and, at last, to the Bramble. This which 
is one of the oldest is also one of the most beautiful of all 
the fables or apologues in the whole range of literature. It 
teaches incidentally contentment with one's appointed 
sphere, and the privilege of being of service to God and 
man in the place where God has put us ; and the vanity of 
the lust of mere promotion. Finally, the Bramble — or 
rather the Buckthorn or Ramnus, is appealed to — and the 
answer is very significant : "Come, and put your trust un- 
der my shadozv!" as if it could afford shelter! and, the "fire 
coming out of the bramble" refers to its inflammable char- 
acter being easily set in a blaze and rapidly burning. The 
application is only too obvious. The nobler Gideon and his 
worthy sons had declined the proffered Kingdom, but this 
base born and vile Abimelech had accepted it and would 
prove like an irritating thorn bush to his subjects and a 
fiery destroyer, his course ending like the burmng thorn 
bush in the mutual ruin of himself and them (Verses 16 to 
20 interpret the allegory). 

Metaphor is often used in a very striking way, but must 
not be construed literally. 

'This is My Body" (Matt. xxvi:26). Here ''is' is the 
equivalent of "represents," as in the parallel passage in 
Exod. xii:ii, "It is the Lord's Passover," where plainly 
the slain Lamb could not be, but only represent, the Pass- 
over. 



KNOWING THE SCRIPTURES. 

Perhaps the most majestic metaphor in any language is 
that of Rev. xx:ii-i5— The "Great White Throne." Noth- 
ing more awfully sublime was ever written, even by in- 
spired pens. 

One exam.ple of Divine metaphor we expand upon to 
show its beauty and manifold pertinency. It is found in 
Ephesians, 1:22-24; iv: 15-16, etc. Christ, the Head of the 
Body — the Church. 

This will bear indefinite amplification and application. In 
the human body all five senses are located in the head, and 
within a few inches of each other — sight, hearing, smell, 
taste and touch — the last nowhere else so keen as in the 
lips. Through the nostrils, breath finds its way to the lungs, 
and through the mouth food and drink to the stomach. 
From the head, as the great nerve centre, the two sys- 
tems, cerebro-spinal and sympathetic, proceed; here is the 
throne whence are issued all commands to the entire system. 
So, in the Headship of Christ over the body of believers : 
all spiritual sensation, supplies for spiritual sustentation, 
and direction to spiritual activities emanate from Him. 'Tn 
all things He must have pre-eminence." On Him is the 
whole dependence of the Body for reconciliation, union of 
the members with God and each other ; vitality and energy ; 
power to do or bear; sensibility to, or activity in, divine 
things. 

This Headship implies: 

1. Pre-eminence (Eph. 1:22). Lordship, Sovereignty. 

2. Identity with the Body (iv:4-6; v:3o). 

3. Dependence and interdependence (iv:i2-i6). 

4. Unity of life and work (ii: 14-16; iv:4-7). 

5. Sanctity (iv:i7:24; v:25-26). 

6. Present Purpose — Creation unto Good Works (iino). 

7. Future Glory {Y:2y). 

"How often would I have gathered thy children together 
as a hen gafhereth her brood under her zvings." Bunyan 
counts this a singularly happy simile. The hen has four 
calls to her brood: A warning call, as when the hawk 
hovers near ; a warning call, when the night comes with its 
chill; a feeding call, when she has a morsel for hunger; 
and a fostering call, when she would invite them to her cher- 
ishing care. 

3^ 



BIBLICAL FIGURES OF SPEECH. 

Of comparisons and similes none surpass the following: 

"They shall mount up with wings as Eagles" (Isa. xl :3i). 

''They that wait on the Lord shall renew" — literally ex- 
change — "strength" — exchanging exhaustion for replenish- 
ment. 

Two contrary qualities are noticeable in this king of birds : 
great capacity for action, sustained effort; and equally re- 
markable capacity for repose. 

It is obviously built for -flight ; its form, the most perfect 
known for sweeping rapidly through the air with maximum 
of speed and minimum of resistance; its bones, light, hol- 
low, cylindrical, the peculiar structure that most combines 
lightness and strength ; its feathers, made to move, each as 
a little wing to propel with the least effort. 

>. The Eagle is built for high altitudes, capable of respira- 
tion in the most elevated, attenuated atmosphere; and with 
an eye that can bear a cloudless sky and look the sun in the 
face. Thus built to live in the firmament, it belongs rather 
to heaven than earth. 

It is also adapted to meet and master tempestuous winds, 
fly before them and outstrip them in speed ; or, when need- 
ful, turn, confront, and fly against them. Not afraid of the 
storm, the Eagle can grapple with fierce tempests. 

On the other hand, it is as capable of long sustained re- 
pose. No other bird can stand so still, hold so fast, and 
rest so perfectly. Grasping the rough crag with its talons, it 
settles down, bending the legs ; and by a curious arrangement 
of muscles and tendons, as the weight of the body rests on 
them, the talons fasten only the more securely upon the 
rock. The great bird sleeps with absolute confidence, for it 
cannot fall, as its hold cannot relax unless the body, rising, 
lifts its weight; perched on an inaccessible crag, it can re- 
main motionless for an entire day, renewing strength, re- 
cuperating exhausted energy, resting to prepare for a new 
wrestle with the elements. No bird lives so alone. Eagles 
are solitary, do not move in flocks like inferior fowls, but 
live in separation, at most accompanied only by a mate; 
again reminding us of the solitary saint, seeking habitual 
aloneness with God. 

Hence the Eagle's flight is Jehovah's illustration of the 

335 



KNOWING THE SCRIPTURES. 

tireless and triumphant activity of those whose strength He 
renews, and suggests: 

1. Length of pinions, the wings often, when outspread, 
measuring from seven to nine feet from tip to tip. 

2. Strength of pinions ; from the oldest times, the eagle 
being regarded as the emblem of strength and courage, like 
the lion among beasts. 

3. Loftiness of flight, no bird soaring higher or more de- 
lighting in the uppermost realms, far above clouds. 

4. Powerfulness of flight, facing violent winds and 
flying in the face of them, antagonism stimulating energy. 

5. Tirelessness of exertion, maintaining continuous flight 
for many hours and actually resting on the wing. 

6. Renewal of vitality. This last emphatic reference is 
to the reinvigoration following the moulting of the plumes, 
suggesting the future upspringing of resurrection Saints 
after the exchange of the body of humiliation for the new 
plumage of glory. This imagery of the mounting up of 
eagles is continued throughout Scripture from the time of 
the Exodus, to the ascension of our Lord, the ''Great Eagle" 
of Revelation xii:i4. 

If doctrine supplies structure for discourse and pillars to 
uphold the temple of truth, illustrations are as windows to 
flood it with light, and none are so perfect for their purpose 
as those God uses. We need to study Biblical similes and 
comparisons, illustrative narratives and figures of speech. 
So forcible are God's illustrations that they often convince 
as arguments, and, like analogies, fit the truth at every point. 
Note Hebrews ix: 15-17. In the Matter of a Last Will and 
Testament, there are eight necessary conditions : 

1. A Legator, or Testator. 

2. A Legacy, bequeathed by Testament. 

3. A Legatee or body of heirs. 

4. A Death of the Testator. 

5. A Probate Court, acting on the Will. 

6. An Executor or body of Executors. 

7. An Execution or carrying out of the Will. 

8. An Election on the part of the heirs. 

This last condition may not be universal, but prevails in 



BIBLICAL FIGURES OF SPEECH, 

localities, the heirs appearing at court and electing to ''take 
under the Will" — as it stands ; or to "take under the Law/' 
that is to dispute the Will, and try to break it so as to get a 
larger share of the estate. 

The illustration is as perfect as it could well be. 

God the Father wills an estate to heirs, the Lord Jesus 
Christ being the Mediator of the New Testament. There 
is an inheritance to be divided; and a body of qualified 
heirs. There is a judgment-death of the mediator necessary 
to make the estate available to the heirs. Heaven is the 
probate court approving the will and declaring its terms 
fulfilled; Christ, risen and ascended, is His Own Executor 
and Administrator and the Advocate of His people. There 
is also an actual division of the inheritance, now, in fore- 
taste, while heirs are in minority; and hereafter in full 
possession when majority is reached. 

The only condition to be fulfilled is that the heirs shall 
elect to ''take under the will," and not dispute the provis- 
ions of Grace. This is the acceptance by faith of the offer 
of Salvation. Dr. H. C. Mable tells of an actual occurrence 
in his congregation, where a lawyer arose, after a sermon on 
the subject, and expressed his desire then and there to "take 
under the will."* 

As an example of figurative language, we cite "Bearing 
the Mark" (Gal. vi:i7) or more literally: "the brand — 
stigmata — of my Master, Jesus Christ." The word "Lord" 
means, in this connection, legal owner or possessor, "Stig- 
mata" is the common word for the brand with which mas- 
ters marked slaves, especially those who had run away or 
showed signs of so doing. Prof. Mahaffy says : "In the 
numerous records of manumissions found at Delphi and 
at other shrines in Greece, we have learned the legal process 
by which a slave gained his own liberty. He did not bring 
his master his earnings, and obtain his freedom with his 
receipt for the money; but went to the temple of the god, 
and there paid in his money to the priests ; who then with 
this money bought the slave from his master on the part of 
the god, and he became for the rest of his life a slave of 
the god, which meant practically freedom, subject to certain 
periodical rehgious duties. If at any future time his master 



*Methods in Soul winning. 

ZZ7 



KNOWING THE SCRIPTURES. 

or his master's heirs reclaimed him, he had the record of the 
transaction in the temple. But on one point these docu- 
ments are silent. If he travelled, if he were far from home, 
and were seized as a runaway slave, what security could he 
have? I believe St. Paul gives us the solution. When lib- 
erated at the temple the priest, if he desired it, branded him 
with the ^'stigmata" of his new master, Apollo. Now St. 
Paul's words acquired a new and striking application. He 
had been the slave of sin; but he had been purchased by 
Christ, and his new liberty consisted in his being the slave 
of Christ. Henceforth, he says, let no man attempt to re- 
claim me; I have been marked on my body with the brand 
of my new master, Jesus Christ. Probably he referred to 
the many scars he bore of his persecutions," 



338 



XXXVIII. 
TYPOLOGY AND SYMBOLISM. 



339 



XXXVIII. 

TYPOLOGY AND SYMBOLISM. 

A type is something emblematic or symbolic^ used to 
express, embody, represent or forecast some person, truth, 
or event. It is an image or similitude of something else, 
sustaining to doctrinal teaching some such relation as a 
picture does to a precept or promise, representing to the 
eye or imagination a conception addressed to the ear or 
understanding. It is one of the most frequent forms of 
figurative teaching in scripture, but being sometimes more 
obscure than obvious, demands keener insight and closer 
study. 



340 



r ■ ^ 

T 



XXXVIII. 
TYPOLOGY AND SYMBOLISM. 

"^ HE study of Types has unhappily fallen into disre- 
pute in some quarters, by the fact that some have 
carried to excess an allegorical and mythical meth- 
od of interpretation, tracing in every detail of 
Scripture, some fanciful notion or forecast; as when one 
writer seeks to prove the doctrine of the Trinity from the 
first word of Genesis, bara — because the three initial letters, 
beth, resh and aleph, are respectively the initial letters of 
the words which stand for "Son," "Spirit" and "Father," 
which may be only a coincidence and without designed sig- 
nificance. 

Biblical types require a volume of themselves. 
There are several distinct sorts : 

1. Typical Persons, like Adam, Cain and Abel, Melchize- 
dek, Abram and Isaac, Moses and Aaron, Joshua, Samuel, 
Saul and David, Ruth, Rahab, Jonah. 

2. Typical events, like Babel's confusion of tongues, the 
crossing of Red Sea, lifting up brazen serpent, smiting the 
rock, siege of Jericho, Pentecost, etc. 

3. Typical actions, like Zedekiah's making horns of iron, 
to represent the repulse of the Syrians (2 Chron. xviii:io). 

4. Typical structures like Noah's Ark, Tabernacle, Tem- 
ple, Solomon's House of Cedar, etc. 

5. Typical furniture, like altar, laver, ark and Mercy 
Seat. 

6. Typical ritual, like ofiferings, five great festivals, Pass- 
over, etc., day of atonement, year of Jubilee, etc. 

7. Typical robes, like high priest's, breastplate and Holy 
Crown. 

8. Typical rules and regulations, like laws about unclean 
contact with the dead, etc. 

9. Typical forms, like cube, pyramid, sphere, or square, 
circle and triangle. 

341 



KNOWING THE SCRIPTURES, 

10. Typical colors, like blue, red, white, purple, green, 
etc. 

11. Typical numbers, like four, seven, twelve, forty, sev- 
enty, one hundred, etc. 

12. Typical Instruments, like trumpets, harps, rod, spear, 
hammer, etc. 

V/e mention a few prominent types of Scripture v/hich 
richly compensate study, and about which there is a consen- 
sus of opinion. 

Babel and Babylon — ^type of a godless, man-glorifying 
civilization. 

The Beast — of a tyrannical, oppressive heathen monar- 
chy. 

Blindness — of ignorance, v/ilful misapprehension and 
judicial veiling. 

Bride — of redeemed church of Christ. 

Bridegroom — of Christ in covenant with His people. 

Bulls — of violent foes, destroying God's heritage. 

Candlesticks — of churches. 

Chariots — of hosts of God, or obedient angelic servants. 

Crown — of victory and reward. 

Cup — of divine blessing in fulness. 

Darkness — of gloom, wretchedness, despair. 

Dogs — of the impure and vile and persecuting. 

Door — of entrance, opening to salvation or opportunity. 

Dragon — of Satan in violent assault. 

Fire — of Power of God — generally in judgment. 

Furnace — deep affliction. 

Garments — of righteousness, or sin. 

Gates — of power and security especially connected with 
sessions of judges and armed forces. 

Girdle — of strength, particularly in race. 

Hail — of sudden divine judgment in retribution. ' 

Harvest — of good or evil brought to ripeness. 

Hunger, etc. — of strong yearning, unsatisfied desire. 

Incense — of prayer, praise and intercession. 

Keys — of authority and control. 

Night — of adversity, supersition, affliction. 

Oil — of fertility, joy, anointing. 

Palms — of victory. 

Rock — of fixed truths and refuge. 

342 



TYPOLOGY AND SYMBOLISM. 

Rod — ^^of government and correction. 

Salt — of influence, saving and savoring society. 

Sea — of human society, especially in revolt. 

Serpent — ^of subtlety and treachery — the devil. 

Sheep — of disciples. 

Star — of a prince or prominent ruler. 

Sword — -of slaughter or division. 

Wilderness — of time or place of tribulation and exile. 

Yoke — of toil and restraint. 

Blue is for some reason very conspicuous, as in the Tab- 
ernacle. The Robe of the Ephod was "all of blue," and this 
is the predominating color, appearing in the "gate of the 
court," the "door of the Tabernacle," the vail and innermost 
curtains, the ephod, lower fastenings of the breastplate, 
ribbon which encircled the mitre and held fast the holy 
crown; in the mitre itself and the covering for the sacred 
vessels. We find it again conspicuous in the paved work be- 
low, and the firmament above, when the God of Israel was 
seen by the Elders (Exod. xxiviio) and in the wall of the 
City of God (Rev. xxiiig). What the blue means, we can 
only infer from the fact that it is pre-eminently the heavenly 
hue, as green is the earthly. Blue overarches the whole 
world, above; we cannot look up without seeing it every- 
where and always, and, however clouded, still eternally 
there. Thus it may well represent the Divine faithfulness — 
God's perpetual love and grace — His unfailing promise and 
covenant ; and, so interpreted, every reference to blue, in 
the inspired Word, gets a new beauty and meaning. Man 
may vary, as the earth presents a thousand aspects and 
colors, from the bright green of grass and foliage to the dull 
grey of desert sands, or the brown of decay and the black of 
blight ; but over all alike and always is God's heavenly 
dome of blue. 

Such uniform usage of the Scriptures naturally suggests 
a probability of typical intent and meaning, which some- 
times approaches certainty. Here it is well again to note 
the first mention. 

For example, the reference to trees of a certain species 
is very consistent throughout, each having its own fixed as- 
sociations and natural suggestions. 

The Juniper tree — despondency (i Kings xix:4-5). 

34S 



KXOJVIXG THE SCRIPTURES. 

The IMulberry tree — God's signal and man's opportunity 
(2 Sam., v:23-24). 

The OHve tree — God's promise — especially as to Israel. 
This is especially interesting (Gen. viii:ii; Psa. cxxviii -.3 ; 
Rom., xi:7-24). 

The Palm — A'ictory and uprightness (Judge. iv:5; Psa. 
xcii:i2; Jer. x:5; John xii:i3; Rev., vii:9). 

The Cedar — Permanence, Richness and Fragrance (2 
Sam. vii :2 : Psa. xcii:i2). 

The Fig Tree — Fruitfulness or disappointed promise of 
fruit (Numb, xiii 123 ; Luke xiii :6, 7; Zvlatt. xxi:i9). 

The Sycamine or Sycamore Tree — That is deep-rooted 
and ineradicable (Luke xvii:6). Fruit, wild and abundant 
(i Kings k:2/: Isa. ix:io: Luke xix:4). 

The Apple Tree — Satisfaction, sustenance, consolation 
(Cant. ii:3-5). 

A ver}^ remarkable typical metaphor is the Olive Tree 
(Rom. xi:i6-24). Again the figure is almost an analogy. 

1. The Root — Patriarchal ancestry. 

2. The Soil — The territory of Canaan. 

3. The Branches — The stock ramifying into tribes and 
families. 

4. The Fatness — The rich privileges of the Elect Nation. 

5. The Flower — ^Messiah; the consummate bloom and 
fruit. 

6. The Excision — Cutting oft the original branches on 
aciount of unbelief. 

7. The Grafting — Gentile Scions, incorporated through 
faith. 

8. The Re-ingrafting — Restoration of Israel. 

9. The Husbandman — Jehovah; planting, pruning, graft- 
ing. 

10. The Ultimate Result — Fruitfulness; Glory to God. 

There are some three instances when the Fig Tree ap- 
pears very prominent ; they appear to have a link of connec- 
tion. Our Lord's own application of the "Barren Fig Tree" 
to the Jewish Nation, suggests a possible key to the refer- 
ences to this tree in Scripture, and it seems to unlock many 

344 



TYPOLOGY AND SYMBOLISM. 

passages in both Testaments. Of the score of references, 
we select three as most conspicious : 

Luke xiii:6-9. The Barren Fig-tree spared for another 
year of culture and opportunity. 

Mark xi 112-14, 20, 21. The fruitless Fig-tree, cursed and 
withered away — dried up from the roots. 

Matthew xxiv 132-34. The blossoming of the Fig-tree — • 
a sign of the speedy consummation of the age. 

Taking these in this their apparent chronological order, 
the Jewish Nation, even after three dispensational "years" 
of barrenness, have a fourth period of probation, as from 
the Crucifixion of Christ to the Destruction of Jerusalem. 

Then, the Nation, having failed to fulfill the promise of 
its history and opportunity, fell under the curse. 

Finally, the restoration of the Jew to national unity and 
covenant relation is to usher in the Millennium. 

Still more careful analysis will suggest minuter points of 
analogy, for example : 

The "three years" of Luke xiii '.y may represent the three 
years of our Lord's personal ministry, He being at the time 
near the end of the third. During the first there had been 
the preaching of John the Baptist, as well as His own ; in 
the second, conspicuous miracles and appeals to the Jewish 
people ; in the last. His great passion and atoning death. And 
vet the Jews were spared for the Pentecostal witness to His 
Deity. 

The "fig tree in the way" may suggest the Jew as in the 
very path of our Lord's career, with ostentatious display of 
Pharisaic zeal and formal obedience, but, while saying, 
"Lord," "Lord," doing not what He says, but rather making 
God's Word of none efifect, etc. 

Compare other recurrences of the reference to the fig 
tree. 

The types and symbols of the Holy Spirit are most in- 
structive : 

Air, as breath, atmosphere, wind. 

Light, burning in fire or flame, shining in radiance, illum- 
ining darkness, beautifying and glorifying that on which it 
falls. 

345 



KNOWING THE SCRIPTURES. 

Water, diffused in atmospheric moisture, condensed in 
rain, distilled in dew, poured in floods and streams. 

One remarkable feature here is that all these are ele- 
mental, and a pecuharity of all elements is that they are 
universally pervasive and comprehensive, necessary to life, 
immeasurable and inexhaustible, independent ; and that, 
while they are in us, we are also in them. 

The types used to represent Service are very significant. 

The first prominent typical lesson of this sort is connected 
with the Rod of Aloses, which was probably nothing more 
or less than a shepherd's crook, which ma}^ have been the 
rudest sort of a staff. But Jehovah said to him: "What is 
that in thine hand?" And he answered: "A rod.'' And, He 
said : Take this rod in thine hand, wherevv^ith thou shalt 
do signs" (Exodus iv:i-5, 17). Here the obvious lesson is 
that the simplest tool or weapon God can use for a sign or 
instrument of His power. 

With Joshua, the Spear was conspicious. 

In the Book of Judges v/e have a series of such lessons. 
All the deliverers of Israel by their own w^eakness or ob- 
scurity or the inadequacy of the means they used, glorified 
the power of God. Ehud was left-handed; Shamgar slew 
six hundred v/ith an ox-goad ; Deborah was a woman ; Jael 
took a tent pin and hammer to slay Sisera; Gideon used 
lamps and pitchers and trum.pets to create a panic among 
the Midianites; Samson slew a thousand men with the jaw- 
bone of an ass ; etc. 

Subsequently, the "Axe" and "Saw," "Hammer" and 
Rod are referred to as passive instrumxcnts, wholly ineffect- 
ive apart from the hand that vv'ields them (Isa. x:i5; Jer. 
1:23). In both Testaments a "vessel" — especially an earth- 
en vessel — is used as a symbol of service (Jer. xviii:4; 2 
Tim. ii :2i). 

There can be no accident in all this — a rod, a spear, an ox- 
goad, a tent pin, a hammer, a trumpet, lamp, pitcher, a jaw- 
bone, an axe, a saw, a vessel. Here are twelve symbols of 
hum.an service — all of them powerless in themselves, useful 
only because passive in the hand of him that uses them. 
None of them can even lift themselves up or lay themselves 
down, or move themselves : a trumpet cannot sound of it- 
self, an axe cleave of itself, a vessel fill, carry or empty it-: 

346 



TYPOLOGY AND SYMBOLISM. 

self. The joint lesson of all this obviously is that we are 
only powerful as we are passive — surrendered to the Hand 
and Will of the Great Workman. 

In Exodus xxi 15, 6, provision is made for a servant who 
in the year of Release refuses to leave his master, that his 
ear shall be bored through with an awl, in token of per- 
petual and willing servitude. In Psalm xl:6, 7, ''Mine ears 
hast Thou bored" refers to this custom, and is a typical ex- 
pression of the preference of the Messianic Servant for His 
Father's will. 

In Hebrews x:5, ''But a body hast Thou fitted Me," etc., 
the quotation from the Old Testament serves a double pur- 
pose : first it explains the reference in the Psalm as Mes- 
sianic, and again it reconciles an apparent inaccuracy in the 
quotation. The language in the Epistle to the Hebrews 
becomes the Spirit's commentary on the sentence in the 
Psalm, and although the words vary the sense is equivalent. 
Junius says, "The ear is a member of the body; by the 
piercing of the ear hearing becomes possible ; and only by 
the hearing does the body become the instrument of obedi- 
ence." As the slave's body became a declared instrument 
of obedience when his ear was bored, so by the conception 
of the Holy Spirit was Christ's body fitted to be the instru- 
ment of service to the Father. When the Israelitish servant 
protested his unwillingness to leave his master, his bored 
ear expressed a body newly surrendered to service, and even 
the change of words here interprets the Psalm's meaning. 

The indirect prophetic element has ampler consideration 
in connection with the study of types, but a singular fore- 
cast of coming events sometimes may be detected in a simple 
historic occurrence. 

In Judges vi :37-40, Gideon's two signs of the wet and the 
dry fleece primarily were meant to assure him that in his 
difficult task Jehovah v/'as with him. But comipared with 
Hosea xiv:5; Romans xi:30-32, etc., it is easy to see how 
the two great periods of Hebrew history are forecast : First, 
the two thousand years durino- which God was ''as the dew 
unto Israel ;'' they were as the handful of fleece on the floor, 
saturated with moisture, while dryness was on all Nations 
round about. Then, for another period, already nearly two 

347 



KNOWING THE SCRIPTURES. 

thousand years, there have been on Israel, dryness and spirit- 
ual death, and the Spirit poured out on the Gentiles round 
about. 

Thus, the close student finds constant surprises in the 
Word of God, correspondences that are both too frequent 
and too exact to be accidental. He finds a pervasive, proph- 
etic element, as in the bird it is not only the wings that fit 
for flight, but the hollow, cyHndric and air-filled bones and 
whole shape and structure of the body. 

In Solomon's Temple, the wings of the cherubim touched 
one another in the midst of the Holiest of all, and being 
stretched forth reached with their tips the side walls, thus 
spanning the entire breadth of the Sanctuary. Who can 
think of them without at least being reminded of the two 
great dispensations, which, touching each other in the midst 
of history at the Cross of Calvary, where God was mani- 
fested in the flesh, reach backward to the limits of past his- 
tory in Creation and forward to the limits of future history 
in the new Creation, at the end of the ages I 



348 



XXXIX. 
VALUE OF HISTORIC SIDELIGHTS. 



349 



XXXIX. 

VALUE OF HISTORIC SIDELIGHTS. 

Occurrences are the natural precursors and prompters 
of utterances. Events both suggest and shape speech. 
Individual words trace their origin to transactions, and 
it is from v/hat takes place in history that oratory derives 
its subject matter, its occasion and its force. Circum- 
stances supply opportunities and create necessities for 
special deliverances by tongue and pen, and so History 
becomes a commentary on scripture, both in its predic- 
tive and preceptive forms. To know when and where a 
psalm was composed, a parable spoken, and epistle writ- 
ten is to know why, and what it means. 



350 




XXXIX. 
VALUE OF HISTORIC SIDELIGHTS. 

GREAT oration is the product of a threefold sym- 
pathy on the part of the orator; sympathy with 
his theme, sympathy with his audience, sympathy 
with the occasion. If he be not in sympathy with 
his theme or subject, he cannot enter deeply into it and un- 
fold it. If he be not sympathetic with his audience, he can- 
not reach and touch their convictions and emotions and re- 
solves. If he be not in sympathy with the occasion, he will 
not feel the inspiration of the practical issues, needs and 
duties which lend to oratory its main value. The first sort 
of sympathy is rhetorical, the second personal, and the 
third, actual and practical. 

A reader and student of scripture needs a similar three- 
fold sympathy: First, with the subject of which it treats; 
then with the divine Author and human writer ; and finally 
with the object for which it is written, and the circum- 
stances that determined both subject and object. There- 
fore, beside the incidental references in other sections to 
the historic sidelights thrown upon the narratives and dis- 
courses of scripture, it seems important to give this depart- 
ment further illustration. 

In I Cor. x:i-i4 is a brief outline of the history of the 
children of Israel from Egypt to Canaan, with the distinct 
statement that "all these things happened unto them for en- 
samples, and are written for our learning and admonition ;" 
and we are here taught to find, beneath Old Testament his- 
torical narratives, a deeper spiritual meaning. The passage 
through the Red Sea, the manna, the Rock, are treated, re- 
spectively, as types of Baptism, and of Christ as our spirit- 
ual food and drink. In 2 Cor. iiiti — iv:6, the glory on 
Moses' face and the veil which he put on, are used as types 
of the glory of the divine Word and the veiling of the 
mind of the Jews to its real teaching. 

In Galatians iv:24 to 31 the story of Sarah and Hagar, 
Isaac and Ishmael, is treated as "an allegory," illustrative 

351 



KNOWING THE SCRIPTURES. 

of the fact that the liberty, born of grace, and the bondage, 
born of legalism, cannot dwell together in harmony in the 
same beHeving heart; and that the legal spirit must be cast 
out to make room for the gracious growth of the spirit of 
faith. 

A key to the Epistle to the Ephesians may be found in 
Acts xix, Paul's experience at Ephesus, with four incidents 
of major importance: 

1. Twelve disciples, receiving the Holy Spirit, are at once 
raised to the heavenlies, in a higher knowledge and experi- 
ence of both truth and life. 

2. Seven sons of Sceva, a Jew, undertaking to exorcise 
evil spirits, are by them overcome, and signally worsted and 
wounded. 

3. Many Ephesian magi, masters of deceitful arts, who 
have practised on the credulity of the people, are converted, 
confess their deeds and pubhcly burn their costly books. 

4. There is a terrible tumult in the Ephesian theatre and 
an appeal to Diana worshippers by the town clerk. 

How naturally, in writing to Ephesian disciples, Paul 
would emphasize the new and heavenly knowledge of the 
power and love of God into which it was their privilege to 
enter by the Spirit; the awful power and mahgnity of 
demoniac agencies, and the need of the panoply of God if we 
are to overcome and stand in the evil day ; the grand trans- 
formations both of character and conduct wrought by the 
power of God (Eph. ii:i-i3; iv:i4-29; v:6-i3); and the 
Spiritual Temple of God, in contrast with the Fane and 
Shrine of Diana — one of the seven wonders of the world 
(ii:20-22). Also the glorious beauty and symmetry of the 
divine Temple and the invisible Dweller therein ; as also the 
sleight and cunning craftiness of moral impostors, who play 
on popular credulity by tricks of sophistry and cunning 
(iv:i4; v:ii) ; and the profane revelry, connected with 
heathen fanes in contrast with the filling of the Spirit 
(v:i8; vi:i9). 

Thus the whole contents of this Epistle are illustrated, in- 
terpreted and illuminated by placing, side by side, with this 
letter the brief record of a visit and sojourn at the capital 
of pagan worship. 

352 



VALUE OF HISTORIC SIDELIGHTS, 

In Hebrews iii — xii, ten entire chapters, constituting the 
bulk of the whole Epistle, are occupied with the typical treat- 
ment of Old Testament history and prophecy; and with 
such fulness of detail as to suggest that here we have the 
essence and substance of that discourse of our Lord on the 
way to Emmaus which is referred to in Luke xxiv, but no- 
where else outlined. 

The two Epistles of Peter are based on the suggestive 
analogy between the desert wandering and the pilgrimage 
of God's believing people from earth to heaven. 

James constantly refers to the same old-time events, par- 
ticularly naming Abraham's offering of Isaac, the giving 
of the Law at Sinai, Rahab's reception of the spies, the 
trials of Job, the schools of wisdom in Solomon's days, the 
triumphant prayers of Elijah. 

Jude makes at least ten references in his brief letter, to 
the events of Old Testament history from Adam to Balaam ; 
and as for the Apocalypse, it would be a temple without 
windows — one dark mystery — ^but for the constant refer- 
ences to the same Old Testament records which flood it 
with light. For example, as we have already seen, the suc- 
cessive rewards promised to the overcomers, in the Epistles 
to the seven churches, must be interpreted by the history 
from Eden to Solomon — ^the *'tree of life," the "death" of 
the fall, the "manna" of the desert, the war with Amalek, 
the "white raiment" of the priesthood, the building of the 
temple, and the "throne" of Solomon. 

How obvious it is that here, in at least seven or eight con- 
spicuous books of the later Scriptures the illustrations and 
imagery are so drawn from the earlier, that the two are 
inseparably interwoven; in many cases the very pattern of 
the fabric is in Old Testament design and coloring; or, to 
adopt Paul's own figures in Ephesians ii :2i ; iv :i6, it resem- 
bles a temple in which all the parts are fitly framed or joined 
together, or a body in which they are not only so framed 
and joined, but compacted into living unity by that which 
every joint supplieth according to the effectual working in 
the measure of every part. 

Peter's Epistles, so obviously framed with reference to 
the desert journey from Rameses to the Jordan, show at 
least fifty points of illumining correspondence if compared 
with the narrative from Exodus to Joshua. Every great 

353 



KNOWING THE SCRIPTURES. 

stage and experience of that forty years may be found 
hinted more or less obscurely: 

In the very names and words used, ''pilgrims," "strang-n 
ers," ''sojourning," etc. (ii:ii; 1:17). 

In the reference to pilgrim attire and habits (1:13). 

The Paschal Lamb and Bloody Sacrifices (i:i8, 19; ii:5). 

The Consecration of the Priesthood (ii:5, 9). 

The Divine choice of the People as an elect nation ( i ; 
ii:9, 10). 

The need of harmony among pilgrims. 

The awful judgments upon the disobedient (iviiy). 

The appointment of the Seventy (v:i-3). 

The Tabernacle and Tents (2 Pet. i:i3). 

The Entrance into Canaan (2 Pet. i:ii). 

There are many more possible and probable references : 

The promised Inheritance (i Pet. 1:4., 5). 

The Trials of Faith (i:7). 

The Revelations of Jehovah's Holiness (i:i5, 16). 

The scorched pastures of the Desert (i:24). 

The Exodus from Egypt (ii:9, 10). 

The flocks and herds of the pilgrims (ii:25; v:2, 4). 

The spoils of Egypt, their jewels (iii:3, 4). 

The Temptations to Lust, Moab, etc. (iv:i-4). 

The wild beasts encountered (v:8, 9). " 

The forty-two stations on the route (2 Pet. i:5-ii). 

What a flood of Light the Transfiguration throws on the 
words of Peter (2 Peter 1:16-21). The four words applied 
to our Lord, "power," "majesty," "honor," "glory," are no- 
where else found in such conjunction. This was the one oc- 
casion in His earthly life when His divine characteristics, 
omnipotence, supreme majesty, essential glory, and exalted 
dignity were disclosed to mortal eyes — when His disguise 
was swept aside to reveal the star of universal empire, glit- 
tering beneath, and the crown of imperial dominion on His 
brow. In fact no other commentary is needed, when Mat- 
thew xvii:i-8, Mark ix:i-9, and Luke 1x126-36, are used as 
side lights to illumine the words in Peter's Epistle. Even the 
reference to the "tabernacle'* — a word very rarely used in 
the New Testament — is explained by his impulsive exclama- 

354 



VALUE OF HISTORIC SIDELIGHTS. 

tlon on the mount — *'1et us make here three tabernacles ;" the 
word he uses of his own ''decease" is the same which our 
Lord used on that occasion — ''exodus'' — of his approaching 
death; and then, when "the Kingdom of God came with 
power," in that vision of glory, were made known unto 
Peter the ''power and coming'' of the Lord Jesus. That 
Transfiguration was a revelation of the "excellent glory" — 
eyes and ears being overwhelmed by what they saw and 
heard. It was the day dawn of glory, making even the light 
of prophecy only, in comparison, as a glimmer of a torch in 
the darkness of night. There is perhaps no one instance in 
which one paragraph in an Epistle is so lit up with illumin- 
ative clearness and transparency of meaning by a narra- 
tive in the gospel history, as in this case. 

The number so mysteriously found in Rev. xiil:i8, as 
the number of the Beast, 666, is found but twice, elsewhere 
(i Kings x:i4; Ezra ii:i3). 

Its first occurrence seems to be significant. There is some- 
thing at least starting in finding, in this simple historical 
statement, explicitly repeated in 2 Chron. ix:i3, the same 
number which is thus afterward invested with a significance, 
so terrible and mysterious — a coincidence which Prof. 
Plumptre says can hardly be looked on as casual. Inas- 
much as the "Seer of the apocalypse lives entirely in Holy 
Scripture," on this territory alone is the solution of the 
sacred riddle to be sought (Hengstenberg). Is there here, 
then, any hint supplied of the possible significance of this 
repeating decimal .666-\- ? 

Notice at least three points: I. The wealth of Solomon 
represented worldly accumulations largely contrary to the 
express prohibition of God (Deut. xvii:i6, 17). In fact, 
his whole course in this respect was in disobedience to the 
explicit will of God. This estimate of his annual revenue 
of gold, exclusive of all payments in kind (£4,000,000), 
represents mammon, worldly riches, carnally accumulated. 

2. The Apocalyptic -Seer writes expressly to set in con- 
trast the earthly Babylon and the Heavenly Jerusalem, the 
Man of Sin and the Son of God — the counterfeit apostate 
woman and the genuine Bride' of Christ— the false riches 
and the true — and it is not unnatural that this number 
should reappear stamped on the image of the Beast. 

35S 



KNOWING THE SCRIPTURES. 

3. The Worship of the Beast and the homage paid to 
Mammon are identical. It reproduces in the latter days 
the illusive glamor and glory of the former days when 
Solomon's disregard of the law of God led to these vast 
multiplications of gold in his coffers. That annual revenue 
then marked the glory of his riches as not of God but of 
the Devil — more becoming to Babel than to the city of God. 

Revelation xv:3. And they sing the song of Moses, the 
servant of God, and the song of the Lamb. 

This unique phrase is found nowhere else, and must have 
some marked significance. As to the "Song of Moses," 
at the shores of the Red Sea, that is the first song sung in 
the Bible narrative ; it is the first great psalm of vic- 
tory, and is especially ascribed to Moses in Exodus xv:i. 
As to the "Song of the Lamb," it seems to be referred to 
in Revelation xiv:i-3. There is a curious correspondence 
between the two: these are respectively the first and last 
instances when the word "song" occurs. They celebrate 
the DeHverance from Egypt and the pursuing foes, on the 
one hand, and the final Deliverance from Satan and all 
foes of spiritual life, on the other ; they mark the two bounds 
of Redemption history, and between them lies the whole 
histor}^ of God's ransomed people. The reference to the 
song of Moses carries us back to the Red Sea, rather than 
to that dying song of Deut. xxxii, and hence the title 
"Servant of God" (Exod. xiv:3i). The mission of the 
angels was to renew the plagues of Egy^pt (Rev. xv). 
The song of J\Ioses was sung after the Hebrews escaped 
those plagues ; the song of the Lamb anticipates the final 
triumph of the Redeemed over the enemies of Christ and 
His church. Thus the song of Moses is renewed and in- 
vested with a hieher meaning in this new connection. 

Moreover, as Israel had stood on the shore of the Red 
Sea, whose waters had stood upright as a wall for their pro- 
tection, having victoriously passed over and seen the de- 
struction of their foes ; so now the victorious saints stand on 
the sea itself, now no longer as treacherous waters wherein 
the feet sink, but as solid glass under the feet, having a firm 
footing like their Master on the Galilean Lake ; and the 
sea is no more tumultuous as vrell as treacherous, but 

356 



VALUE OF HISTORIC SIDELIGHTS. 

smooth as glass, and reflecting their glory as they stand 
upon it. 

As to reference to the ''White Stone" in Rev. ii:i7, Pro- 
fessor Ramsay in a learned but lucid article finds the inter- 
pretation in the fact that superstitious people would sleep 
in a temple in the hope that some vision for their guidance 
would be vouchsafed to them by the god of the shrine. If 
during such incubatio they deemed such a vision was grant- 
ed them, they henceforth wore around their necks a zvhite 
stone, upon which was written a nezv name, zvhich they 
took. In support of this interpretation the learned Pro- 
fessor instances Aelius Aristides, the great rhetorician of 
Asia Minor in the second century, who always carried with 
him such a ''synthema," as a pledge of divine aid in the 
pursuit of the course marked out for him by his god. 
Upon this memento was his newly adopted name of The- 
odorus, "the gift of God." 

This is a case in which secular history becomes a side 
light on the sacred narrative. 

Of the value of common historic facts to interpret bibli- 
cal referencs, perhaps the best illustration is found in the 
Olympic and Isthmian games, from which Paul especially 
draws no small proportion of his figurative and metaphori- 
cal language, as in i Cor. ix:24-27; Philip iii:i2-i4; Pleb. 
xiiii, etc. 

In the first of these three passages a knowledge of the 
laws of the racecourse and arena of competitive athletics 
is quite essential to avoid misinterpretation. Before the 
games began a herald entered the stadium and proclaimed 
aloud the conditions of entrance into the lists, such as these : 
Competitors must be of pure Hellenic blood ; freemen, not 
slaves ; untainted by crime or treason ; and must have gone 
through the prescribed course of training, etc. And this 
explains Paul's words about possibly being a "castaway" — 
the word adokimos means a "rejected candidate" — one 
who could not stand the test. It refers not to his salvation, 
which he never questioned, but to his rezvard as a racer. 
Pie kept himself in training, lest after entering the race- 
course as a herald proclaiming the conditions of accept- 
able service, he himself should be set aside as unworthy 
of the race and the prize. 



357 



XL. 
REPRESENTATIVE HISTORICAL SCENES 



359 



XL. 

REPRESENTATIVE HISTORICAL SCENES. 

History is in another sense a commentary upon scrip- 
ture, in that truth and error are embodied^ incarnated in 
living examples, so as to show their respective beauty 
and deformity, both doctrinal teaching and ethical prac- 
tice thus being vivid by practical illustration. What- 
ever God has made conspicuous by way of event, or trans- 
action, or occurrence, or in example, should have corre- 
sponding prominence in our thought, imagination and 
memory; and a few leading transactions will be found 
conveying centers of Bible truth, supreme in interest and 
importance. 



360 



XL. 

REPRESENTATIVE HISTORICAL SCENES. 

CERTAIN memorable events are bold historic land- 
marks that both define and divide the territory 
of the ages ; and it is well to make our own maps 
of Time with those events in their proper loca- 
tion, as converging and radiating centers. In the follow- 
ing list, capitals are used at the beginning of each para- 
graph, to indicate those of primary importance, and those 
that immediately succeed in the paragraph represent the 
secondary under the same class. 

Creation — Six successive days of creative energy: last 
of all man, woman; Eden and Tree of Life, etc. 

The Fall — Expulsion from Eden. First recorded sac- 
rifice — ^first murder. Enoch's Translation. 

The Deluge — Ark building — first world- judgment. New 
beginning of the human race under Noah, and new occu- 
pation. 

Babel — First idol center. Second great act of divine 
judgment. Confusion of tongues and dispersion of man- 
kind. 

Call of Abram — First formal separation unto God. First 
recorded covenant of God with man, on basis of Faith. 

Burning of Sodom_, etc. — Third great judgment. Sins 
of carnality and sensuality carried to climax, and com- 
pelling doom. 

Exodus from Egypt — Fourth representative judgment. 
Beginning of an elect nation. Passover, crossing Red Sea, 
Pillar of Cloud, etc. 

Law-giving at Sinai — Beginning of legal code. Taber- 
nacle, priesthood, sacrifice. Revolt at Kadesh Barnea, etc. 

Entrance into Canaan — Crossing Jordan. Fall of 
Jericho. Occupation of land. Moral decHne. Civil anar- 
chy — period of Judges. 

Kingdom Established— Samuel's Judgeship. Three 

361 



KNOWING THE SCRIPTURES. 

reigns. Temple building. Visit of Queen of Sheba. Solo- 
mon's idolatry and apostasy. 

Kingdom Divided — Revolt of ten tribes. Jeroboam and 
calf worship. Baal worship. Ahab and Jezebel. Elijah's 
translation. EHsha. Sennacherib's defeat. Revival under 
Josiah, etc. 

Captivity — Israel in Assyria. Judah in Babylon. Jeru- 
salem destroyed and temple. 

Decree of Cyrus — Daniel in Babylon. Ezekiel, Jere- 
miah, etc. 

Return frqim Exile — Second temple dedicated. City 
rebuilt. Deliverance of Jews under Esther. Fall of Baby- 
lon. Jonah's mission to Nineveh, etc. Synagogue wor- 
ship, etc. 

Old Testament Canon — Ezra the Scribe. Septuagint 
translation. Pharisees, etc. Sanhedrim. 

The following belong to the New Testament Period: 

John Baptist — Last of Old Testament succession of 
seers. Forerunner of Christ. Baptism of repentance. Re- 
former. 

Birth of Christ — Virgin mother. First appearance at 
temple as "Son of Commandment." Early years at Naza- 
reth. Carpenter. 

Baptism and Temptation — Anointing of Spirit. Fast- 
ing. Three-fold testing. Victory as second man and re- 
covery of Adam's lost sceptre. 

Beginning of Ministry — First gospel message. Ini- 
tial miracle. Calling of disciples. Sermon on Mount, etc. 

Transfiguration — First full disclosure of deity. Moses 
and Elijah. Discourse on coming ''Exodus." 

Passion Week — Triumphal entry as king and rejection by 
the Jewish rulers. Passover. Last discourse and supper. 
Gethsemane. Arrest and mock trial. 

Crucifixion — Two thieves. Seven sentences on cross. 
Death, burial, etc. SeaHng of sepulchre. 

Resurrection — Sloughing off grave clothes. Successive 
appearances to chosen witnesses. Walk to Emmaus. Forty 
days. Teaching about kingdom. 

362 



REPRESENTATIVE HISTORICAL SCENES. 

Ascension — Final interviews. Galilee and ''Five Hun- 
dred." Last commission. Session at God's right hand. 
Priestly intercession, etc. 

Pentecost — Ten days' waiting. Outpouring at Jerusa- 
lem, in Samaria, at Cesarea, at Ephesus. Church estab- 
lished. Judgment of Ananias and Sapphira. 

Persecution — Action of Jewish rulers. Dispersion of 
disciples. Martyrdom of Stephen. Conversion of Saul. 

Foreign Missions — Church at Antioch. Call of Barna- 
bas and Saul. Three successive mission tours. Europe 
entered at Philippi. Paul at Rome. 

Era of Decline — Beginning of heresy and apostasy. 
Twenty-five years of comparative silence. Suspended in- 
spiration, etc. 

New Testament Canon — Three synoptic gospels. Epis- 
tles of Paul, etc. Jude, etc. John's special ministry to 
church in decline. Apocalypse. 

Destruction of Jerusalem — Final dispersion of Jews 
and end of Jewish dispensation. 

The great Day of Atonement was one of the central 
historic scenes of the Old Testament (Leviticus xvi). The 
two goats — one slain for expiation of guilt, the other, 
''Azazel" — goat of "removal," led away from before the 
presence of Jehovah and out of sight of the people, beauti- 
fully represent, together, sin as both atoned for and borne 
away to be no more remembered or brought to mind. 

Isaiah i:i8: 

"Though your sins be as scarlet 
They shall be as white as snow ; 

Though they be red like crimson, 
They shall be as wool." 

The Rabbins explain this by the miracle v/hich tradition 
affirms to be connected with the Day of Atonement: that 
when the lot used to be taken for the Lord's goat and 
Azazel, a scarlet fillet was bound on the head of the latter, 
which, after Aaron's confession of his sins and those of 
the people, became white as snow ; and it is added that for 
years before the destruction of Jerusalem by Titus this 

363 



KNOWING THE SCRIPTURES, 

miracle had ceased. This latter is a remarkable admission 
of the parties that clamored for our Lord's crucifixion, in- 
asmuch as, if true, it would make the time of the cessation 
of the miracle coincide with their rejection of the Messiah. 

It is a curious fact that, if the most conspicuous events 
of both dispensations are carefully catalogued and arranged, 
they number in all about thirty, and that the central one that 
is a sort of golden milestone to which all roads run and 
whence all radiate is the Cross of Christ. 

Calvary thus becomes, in a double sense, the central his- 
toric scene of Scripture and of the world's history. Its sig- 
nificance therefore must be inexhaustible. About those three 
crosses on Golgotha endless meditation lingers and hovers, 
v/ith ever new revelations of truth and grace. In the cen- 
ter we see the suffering *'Son of IVTan," the vicarious, aton- 
ing Saviour. On His right hand a penitent and believing 
malefactor, who that day is promised to be with Him in Par- 
adise; on the left, an impenitent rejector and blasphemer, 
who, from the side of that same Saviour, goes down to the 
second death. How sublimely simple the lesson, and how 
comprehensive. Here every great truth about sin and salva- 
tion, mercy and judgment is representatively hinted. Look 
at the truth taught about SIN : 





AND ON 



Mr. B. W. Newton well says that In these three crosses 
we have a whole system of practical theology. Our Lord 
Jesus Christ is in the midst — the Mediator in Whom and 
through Whom we have eternal life. On one side the unbe- 
lieving thief, who abides in death ; on the other the believing 
thief, who enters into life: so that, as we look from one to 
the other, it is as though we ^'passed from death to life, 
through Jesus Christ our Lord.'' 

364 



REPRESENTATIVE HISTORICAL SCENES. 

The Transfiguration should rank in our thought, as, in 
one aspect, the supreme event of our Lord's human Hfe, be- 
ing the only occasion when His Godhead was fully revealed, 
the glory and majesty of that disclosure being more than 
human eyes could bear. Up to that point, His humanity 
was rather a cloak obscuring than a robe revealing His De- 
ity; and, from that point, until His resurrection and ascen- 
sion, the obscuration was even more complete. But, to pre- 
pare disciples for the awful tragedy before them, He per- 
mitted them for once to get a glimpse of the Son of Man 
coming in His glory and the kingdom of God, not in mys- 
tery but in power. 

The Resurrection of our Lord Is without parallel as the 
one greatest event that has ever taken place. Only His In- 
carnation and Transfiguration deserve to be classed with it ; 
and His final advent will complete the fourfold series with 
a full, final manifestation of His essential majesty, sov- 
ereignty and glory. 

The Resurrection must not be regarded as an isolated 
fact or event, but as incorporated with the rest, and with 
the whole consistent body of supernatural working insepar- 
able from the whole Christian system and constituting it. A 
bird is fitted for flight not by its wings alone, but by its 
whole -structure — its shape, and the hollow, cylindrical bones, 
filled with air, make it buoyant. A pyramid's apex is but 
the crown of a pyramidal structure, itself a little pyramid, 
and all the fines and angles of the larger conform to the pat- 
tern of the smaller. So our Lord's Resurrection was but one 
feature and phase of a life that is throughout supernatural 
and superhuman. He was miraculously conceived, miracul- 
ously taught and wrought, miraculously rose and ascended, 
and His final reappearance will be throughout a miraculous 
manifestation. The Resurrection has two great aspects 
which need to be looked at side by side, as they have a close 
mutual bearing : 

I. As related to our Lord 2. As related to the dis- 

Himself. ciple. 

I. Historic. An unpre- i. Type and pledge of 

cedented event. Firstborn believer's Resurrection 

from the dead to die no (Philip, iii). 
more. 



KNOWING THE SCRIPTURES. 



— greatest 
miracles in 



2. Prophetic — crown of 
all prophecy (Acts ii 124- 

31)- 

3. ]\l)essianic — Demon- 
stration of His Deity 
(Rom. 1:4). 

4. Miracle 
miracle — all 
one. 

5. Beginning of Exalta- 
tion coupled vvath ascen- 
sion (Eph. i). 

6. Lordship of universe 
(Eph. iv). "That He 
might fill the universe." 

7. Secret of Pentecost 
(Acts ii). 

8. Victory over Satan 
(Heb. ii). 

9. Complete Atonement. 

10. Precursor of Final 
Advent. 



2. Establishing Faith in 
the Scriptures and in Him. 

3. His Resurrection the 
model and measure of the 
believer's life (Rom. vi). 

4. The pledge of super- 
natural life and power in 
Him. 

5. Alaking possible and 
real a life in the Heaven- 
lies even now (Eph. 1). 

6. Secret of the pleroma 
— fulness of God in be- 
liever (Colos. ii). 

7. The Indwelling of 
God by the Holy Spirit. 

8. Guaranty of pov/er 
over all foes, world, flesh, 
Devil, Death. 

9. Justification assured 
(Rom. iv:25). 

10. Basis of Missions — 
gospel to a dying w^orld. 



Our Lord^s Resurrection is given such prominence in the 
New Testament that it is more referred to than even His 
death, and for a sufficient reason, for without resurrection 
even His death would have had no saving power 
(i Cor. xv). 

The words of Romans i '.4, are of vast importance : 

^'Declared to be the Son of God with power, according to 
the Spirit of Holiness, by the resurrection from the dead." 

Here is an explicit statement that in this event is to be 
found the one all suflEicient, convincing, irresistible demon- 
stration of the Deity of Christ. The whole sentence is em- 
phatic — "declared" — characterized by precision, definitely, 
distinctively set forth ; "with pOAver," "according to the 
Spirit of Holiness" — a phrase nowhere else found. 

The importance of the Resurrection of our Lord is set 

366 



REPRESENTATIVE HISTORICAL SCENES, 

forth in scripture from many points of view, and the fol- 
lowing should never be lost from view: 

1. The fulfilment of a great Prophecy, in fact a centre 
and keystone of all Messianic prediction (Acts 11:24-31). 

2. The perfect demonstration of our Lord's Deity, in- 
cluding His ascension, which is connected with it as another 
stage in His upward progress from the lowest Hades to 
the highest Heavens. Compare Ephes. i:i9; iv:8-io. 

3. The consummation of all miracle, itself not only the 
chief miracle, but all wonders in one, the deaf hearing, the 
blind seeing, the dumb speaking, the palsied limbs moving, 
when His dead body again heard and saw and spoke, and 
moved and walked. 

4. The beginning of all Resurrection, a wholly unpre- 
cedented event. There had been reanimation, resuscitation of 
dead bodies before, but He was the first to rise to die no 
more. It was the inauguration of a new order and era. 

5. The basis of all justification to the believer (Romans 
iv:25; John xvi:8-ii). Had He himself remained under 
the power of Death, how could He deliver others who were 
under its penalty? 

6. The type, pledge and pattern of the believer's resur- 
rection (i Cor. XV ; Philippians iii:io, 11). Hence "the 
first fruits," a sample as well as forecast of the coming har- 
vest from the grave of buried saints. 

7. The model and measure of the believer's spiritual life 
(Romans vi:4; Ephes. i:i9; John xi:25, 26. ''Like as" He 
was raised, to die no more, "even so we also," identified 
with Him in death should be also in resurrection and hence- 
forth walk in newness of life. 

8. The basis of the Gospel message to a dying world. In 
the Acts of the Apostles and all the Epistles, Christ's Res- 
urrection is the engrossing theme of pen and tongue, the 
central fact to be witnessed, and used to justify faith and 
hope. 

9. The signal judgment upon Satan as having "the power 
of Death" (Heb. ii:i4, 15). In the so-called "Golden 
Legend" there is a singular passage representing all Hades 
as declaring that if the dying crucified One of Calvary 

^^7 



KNOIVIXG THE SCRIPTURES. 

comes hither, He ^vho called Lazarus back from the dead, 
will break the dominion of the Devil in the realm of Death. "^ 

10. The condition of the Pentecostal Gift of the Spirit 
(Acts ii 132, ^^; John xvi:7). In both these passages the 
descension of the Spirit is made dependent on the ascension 
of our Lord. 

From all points it was an event without parallel, nothing 
before or after it, comparable to it. In its manifold rela- 
tions to our Lord Himself, the vindication of His claims and 
the consummation of His work ; to the believer in his justi- 
fication, sanctification and glorification ; and to the proclama- 
tion of the Gospel, it is absolutely unrivalled in import- 
ance. Hence Satan will never cease his efforts to make 
Christ's resurrection a myth, a tradition, an uncertainty, or 
even a fabrication, or to rob it of all its essential reality by 
spiritualizing it as an expression for the survival of the 
influence of a good life. 



*'The Psalms in Human Life," pp. 110-112. 

368 



LINKS BETWEEN THE HISTORICAL AND 

ETHICAL. 



360 



XLI. 

LINKS BETWEEN THE HISTORICAL AND 

ETHICAL. 

So pervaded are the narratives of scripture with the 
didactic and ethical element, that all its biographical and 
historical parts seem dignified by a moral purpose, teach- 
ing truth by example. The prophetic and historic are 
therefore so close of kin that the history seems another 
form of prophecy, imparting instruction at the time pres- 
ent and typically forecasting the time to come. The Bible 
becomes a picture and portrait gallery, where lessons are 
so taught as to impress even those dullest of compre- 
hension. And every line and lineament is full of meaning. 



370 




XLL 

LINKS BETWEEN THE HISTORICAL AND ETHICAL. 

HERE are parables in action as well as in diction — ■ 
lessons taught in acts as well as words. The 
eye is quicker to see than the ear to hear; and 
the imagination is more easily impressed and the 
memory stored with truth which takes visible form. 
Parables in action like those in discourse are often left un- 
explained or partially unveiled, to stimulate curiosity and 
docility, the deeper meaning half hidden behind the veil of a 
miraculous work, a strange occurrence, to be fully dis- 
closed when prayerful search draws the veil aside. 

Scenic representation appeals to the histrionic sense. 
History is God's age-long drama with its grand acts, its 
many scenes, its countless actors, and the whole world 
and universe the stage and theatre; only these are not fic- 
tions, but real august transactions. Details may be com- 
paratively unimportant, because they are, like drapery and 
scenery, mere accessories to the main end — the great lesson 
God would teach, upon which attention should principally 
be fixed. 

It is a singular fact that every great representative scene 
in Bible history seems meant to teach some marked lesson, 
and that such lessons are seldom, if ever repeated. 

Take for example the following scenes in Old Testament 
history, and observe how they stand alone in the peculiar 
example which each furnishes of some particular grace or 
virtue : 

Scene or persons: Exemplifying: 

Noah building the Ark, The Principles of Service. 

Abram leaving Haran, The Obedience of Faith. 

Jacob at Peniel, Self-surrender. 

Joseph and his Brethren, Forgiving Love. 

Moses interceding for Israel, Self-oblivion. 

Joshua and the Angel of the Submission to Leadership. 
Lord, 

371 



KNOWING THE SCRIPTURES. 

Gideon and the Three Hun- Victory through Weakness. 

dred, 

Samuel brought to the Temple, Alaternal Consecration. 

David's encounter with Courage of Faith. 

Goliath, 

Solomon and his Prayer, A Wise Choice. 

Balaam and the Princes of The Evil of Compromise. 

^loab, 

Elijah on Mount Carmel, Power in Prayer. 

Daniel in the Lion's den, Safety in the Will of God. 

Nehemiah at the Court, Zeal for God's House. 

Noah was a typical witness and workman. He conformed 
to a divine message; he preached a hundred years without 
a convert; and he proved that he believed his own message 
by building the ark. He thus represents threefold fidelity: 
to his mission in his long and patient preaching; to his 
master, in indifference to outward success and a world's 
verdict; and to himself in consistency with his own doc- 
trine. 

Reference has already been made to Abraham as the 
typical believer, father of the faithful, and example of the 
obedience of faith. He was a threefold exhibit of hov/ 
believing in the Lord is the basis of a righteous character, 
leading him implicitly to trust His word, follow His lead 
and accept His v/ill, though such trust seemed at times cred- 
ulous, such obedience blind, and such surrender almost ser- 
vile. He also shows how trust was vindicated by fulfil- 
ment, obedience rev/arded by blessing, and surrender com- 
pensated by marvelous interposition. 

Jacob, at Peniel, teaches us how the highest success is 
linked to apparent failure, and victory to defeat. It was 
not while he wrestled that he got the blessing, but when 
by the shrinking and dislocation of his thigh he could no 
longer wrestle but only hold on and supplicate, that he got 
the blessing there and then and the new name of ''wrestler 
of El" as his memorial — a singular illustration of the sancti- 
fication that comes not by our works, but by abandoning 
self-effort and letting God have His own way. 

Joseph's treatment of his brethren is perhaps in all the 
word of God, the finest example of Love, unselfish, sym- 

272 



HISTORICAL AND ETHICAL. 

pathetic, forgiving and magnanimous. That forty-sixth 
chapter of Genesis is the counterpart of the thirteenth of 
first Corinthians — the latter a description in words unrivalled 
in literature ; the former a delineation in acts unsurpassed in 
narrative. Hear him, as he bids the guilty brothers "draw 
near," apologizes for their crime, quiets their accusing con- 
science, points to the providence behind their treachery and 
assures them with the kiss of affection. 

Moses was a typical Legislator ; he received his instruc- 
tions from the universal Lawgiver; he exercised all au- 
thority as a mere vicegerent ; and he mediated between God 
and men, transmitting God's Word to them and pleading 
their cause before Him. 

Moses before Jehovah (Exod. xxxil 130-35), is the noblest 
example of Old Testament I rder cession, to the point of com- 
plete self-sacrifice. The people had committed a sin so 
flagrant, blasphemous, presumptuous, that it came near to 
being unpardonable. With Sinai in sight, and the canopy 
of God spread upon its summit, with the echo of God's 
voice of command yet in their ears, they actually made a 
calf of gold, and set it up as a god, dancing nude heathen 
dances about their idol ! God was very wroth. His holy 
anger burned like a consuming fire, and there was danger 
that the whole of the sinning people would be swept away 
before His indignation; Moses ventures to intercede, 
and offer himself as a sacrifice, if by such self-offering the 
sin of the people may be atoned for. He was willing him- 
self to perish, if by such vicarious suffering Israel may have 
a further probation! It is a case of man's perfect self- 
oblivion for others' sakes. Comp. Paul, Romans 1x11-3, in 
his anxiety for Israel. 

Such a spirit is, perhaps, the nearest reflection of Christ's 
ov/n infinite Love, and is very rare. If we seek modern 
examples, we may do well to study the life of Francis 
Xavier, who, misguided as he was, spared not himself any 
privation or suffering, shrinking not from death itself, to 
save the heathen. Ignatius, in the arena facing the lion, 
and saying, "I am grain of God; I must be ground be- 
tween the teeth of lions to make bread for God's people !" 
and Captain Allen Gardiner, dying of starvation for the 
sake of the Tierra del Fuegians, are likewise examples. 

372, 



■ KNOWING THE SCRIPTURES. 

Joshua's laying down his authority at the feet of the 
"Captain of the Lord's Host," is the typical example of the 
general in chief becoming only a common soldier, when the 
true Commander appears on the scene. It is the recognition 
of "Higher Law" and Supreme Authority, man yielding 
his sceptre into a divine hand, and gladly following instead 
of leading, like Constantine, when laying out his imperial 
capital at the Golden Horn, saying, "I am following One 
who is leading me." 

Gideon and his three hundred is the great example of the 
fact that God puts no stress on numbers. Sometimes "the 
people are too many," and will take all the glory of their 
success, and so He must reduce their strength to weakness, 
and displace their sharp weapons by broken pitchers and 
lamps, if they are to see that it is not with the Lord a 
matter of saving by many or by few — that His is the battle, 
and His the victory. 

Samuel brought to the Temple, as a weaned child, there 
to minister in his linen ephod, and to become recipient of 
divine visions, and as a lad be established as Jehovah's 
prophet in the eyes of all Israel, is the unique example 
of a mother's consecrating piety and of the potentiality of 
childhood. As John Trebonius, Luther's teacher, lifted 
his scholar's cap before his pupils because he saw in them 
already the future burgomasters, chancellors, doctors and 
magistrates, we are to recognize the possibilities latent in a 
pious childhood, and the sacredness of begetting, bearing 
and rearing offspring for God. 

David's encounter with Goliath teaches, as no other ex- 
ample does, how we can do great battle for God if two 
conditions are met: if we are fighting with trust in Jeho- 
vah's name and strength, and if we are using the weapons 
with which we are experimentally familiar. It is not the 
learning of the schoolmen or the armor of the controver- 
sialist, but the simple methods of the witness that God uses 
to smite boastful arrogance in the forehead. 

To Solom.on's wise choice (i Kings 111:5-15), we have 
adverted. This is made emphatic, that, when the Lord 
said, "ask what I shall give thee," his "speech pleased the 
Lord," for he chose what would best fit him to rule — "an 
understanding heart to judge the people." In the East, 

374 



HISTORICAL AND ETHICAL. 

absolute despots made even life and death hang on their 
whim. Hence the supreme need of a clear insight and 
impartial equity, in administration. Solomon asked both 
and because he chose unselfishly, not what would please 
himself but profit his people, not what would gratify self, 
but glorify God, He gave him what he had not sought, 
riches and honor and long life — a grand illustration of Mat- 
thew vi:33 — that when the first things are put first, the 
secondary are given unsought. 

Balaam v/as the typical compromiser; he sought to serve 
Jehovah and yet a heathen ruler; he had prophetic gifts, 
but perverted them to divination; he worshipped the true 
God and yet was a slave to greed. He constantly vacil- 
lated and oscillated between two motives — the desire of 
selfish promotion and the fear of offending Jehovah — and, 
to an almost incredible degree, ventured in a path of dis- 
obedience after direct warning and restraint. 

Elijah on Carmel, i Kings xviii: 

The apostasy of Israel was at its height, God's altar 
broken down, and the sacred fire quenched (xvi 130-33 ). 
Baal being the Sun-god, a test by fire was natural, and 
Elijah proposed that the true God should be known by His 
answering by fire. The appeal of Baal's worshippers was 
all day long, but in vain ; the Sun-god sent down no burn- 
ing ray. Then Elijah drenched his offering and altar, until 
it became sure that the fire that consumed them could be 
no natural flame, and, after a moment's appeal to Jehovah 
with no repetition, the descending Fire of God did its work, 
and the people shouted, ''Jehovah is the God!" Then the 
flood followed the fire, after three and a half years of 
drought. This great intercessor kept on praying until the 
"man's hand" raised in prayer was seen reflected on the 
cloud! Comp. Jas. v:i7, 18. 

Daniel in the Den (vi) : 

This was the last of the conflicts recorded in the first Half 
of this book. This Hebrew captive was both beyond re- 
proach in his outward life and an excellent spirit was found 
in him ; so that his foes could ensnare him only by his obedi- 
ence to his God. So they conspired to make his praying un- 
lawful. But he not only persisted in prayer but took no 
means to hide it, and dared the lions for the sake of duty; 

375 



KNOWING THE SCRIPTURES. 

and not only was he kept from all harm, but saw those 
that plotted against his life lose their own in that very den ! 

Daniel was a typical exile: he maintained separation even 
in a heathen environment; he educated and elevated the 
very people that carried him captive ; and he compelled his 
persecutors to acknowledge his faultlessness. 

Nehemiah at Court (i:2) : 

So zealous was this King's cupbearer for God and His 
ruined city and temple that he could not rest even in a 
palace. Every step was taken in prayer, at every new stage 
lifting his heart for divine guidance, and trusting in His 
Providence. He was independent and intrepid; making up 
his mind what God would have him do, he went on whether 
others helped or hindered, disregarding precedents, refusing 
to abuse his rulership by self-seeking, and serving instead 
of being served. He set about rebuilding walls and reform- 
ing abuses, using his authority to stop Sabbath breaking and 
temple profanation, mixed marriages and all covenant vio- 
lations. Nehemiah is one of a very few of whom no fault 
or folly is recorded. 

Saul, the King, is evidently a t3^pe of a man who begins 
well and ends ill. 

1 he one impressive thought in connection with him, is the 
disastrous end to which a man may come at last, notwith- 
standing a promising beginning. He and his three sons all 
die in one day. Pursued by the archers and charioteers of 
the enemy (verse 3 ; 2 Sam. i :6) and wounded in the stom- 
ach, his shield cast away, Saul fell on his own sword and 
died. The Amalekite's story (2 Sam. i) was probably an in- 
vention to curry favor with David, by claiming to be the 
slayer of his enemy. The body, found by the Philistines, 
was ignominiously stripped and decapitated; the armor de- 
posited as a trophy in the temple of Astarte, and the naked, 
headless trunk affixed to the wall, the head being placed in 
the temple of Dagon (i Chron. x:io). Perhaps these hu- 
miliating details are recorded to show how emphatically this 
first king of the Jews was forsaken of the Lord. What a 
forty years' reign ! 

Note the steady downward progress of sin — the final re- 
sult of yielding to temptation. Every man is sure to be 
tempted, and there is no escape from one of two courses: 

376 



HISTORICAL AND ETHICAL. 

he will go down or up, but cannot stand still. We read in 
Jas. i:i5: ''When lust hath conceived, it bringeth forth 
sin : and sin, when it is finished, bringeth forth death." And 
again in Ch. iii:i5: "This wisdom descendeth not from 
above, but is earthly, sensual, devilish." Sin begins by a 
wrong desire, which ripens into a wrong act, and finally 
brings spiritual death — first the earthly level; then the 
sensual depths, and at last the devilish. 

We may represent this by the steps of a staircase. Here 
is a middle landing — 

Exposure to Temptation — 

where every man stands. 

What are the steps downward? 

I. — Trifling with temptation. 
2. — Yielding to it, with misgivings and re- 
proaches of conscience. 
3. — Habitual yielding, so as to be often over- 
come, and feel less compunction. 
4. — Utter slavery to the sin, bound in the cords of 
habit. 
5. — Abandonment by one's self and by God to the 
power of evil. 
6. — -Utter enslavement by the devil, as not only his vic- 
tim, but his agent in tempting others. 
7.— Hell. 

What, now, are the upwnrd steps traced from the bot- 
tom upt 

7. — Heaven. 
6. — Becoming a succorer of other tempted 
people. 
5. — Beloved of God, taken up into the sphere 
of His own love. 
4. — Acquiring a gracious self-control. 
3. — Overcoming habitually. 
2. — Overcoming for the time. 
I. — Taking the attitude of resistance to temptation. 



The question is : 

"which way?' 

377 



KNOWING THE SCRIPTURES. 

We may trace Saul's downward steps: 

I. — Parleying with sin (i Sam. xiii:8). 
2. — Yielding and disobeying (xiii:9-i4). 
3. — Habitually yielding (xv 19-23 ). 
4. — Rejected of God (xv:23-35; xvi:i4). 
5. — Self abandoned (xxviii :6-2o). 
6. — Aiming to destroy others (xviii-xxiv). 
7. — Destroying himself (xxxi:4-6). 

There are two representative cases of our Lord's dealing 
with the highest human types of moral excellence apart 
from regenerating and sanctifying grace ; and they are very 
significant. 

The first is Nicodemus (John iii) and the other, the name- 
less young Ruler (Matt. xix:i6-26) whom Prebendary 
Webb-Peploe thinks to be identical with Saul of Tarsus. 

These two men both appear to be the supreme product 
of a legal obedience, upright and externally blameless, 
courteous, sincere, lovable and attractive. The rich young 
ruler may stand as the last hope of his race, and Jesus, be- 
holding him, loved him. Both Nicodemus and he accepted 
our Lord as a divinely sent teacher, and both were in their 
moral characters and conduct above reproach. Yet to 
Nicodemus our Lord suddenly revealed the fact that, with- 
out a new birth from above he could neither "enter" nor 
even "see" the Kingdom of God. 

To the righteous young ruler He as suddenly revealed the 
fact that beneath all his faultless external righteousness lay 
a heart essentially enslaved to greed and worldliness, that 
he was practically an idolater and needed a supreme master. 
Both lessons are essentially and ultimately the same though 
taught in different terms and seen from different points of 
view. Neither were hypocrites but both were formalists; 
ensnared, one by rabbinical learning and self-righteousness ; 
the other by a refined form of selfishness; both needing 
as much as any one else the inward change. 



Z7^ 



XLII. 

THE ILLUSTRATIVE TYPICAL ELEMENT. 



zn 



XLII. 

THE ILLUSTRATIVE TYPICAL ELEMENT. 

Biblical events are at once actual and typical; as his- 
toric occurrences they have an immediate and obvious 
value ; as ethical events they may have at the same time 
an ultimate and obscure suggestion, or may have a pro- 
phetic significance as a forecast of things to come. While 
it is never safe to deduce a doctrine from an event or 
transaction, whenever any doctrine is elsewhere explicit- 
ly taught, it is safe to find both confirmation and illustra- 
tion in the event. This rule prevents running typology 
into excess. 



380 




XLII. 
THE ILLUSTRATIVE TYPICAL ELEMENT. 

HEN our British forefathers of the EHzabethan 
age were about to act upon the stage a his- 
toric age or epoch they used first to represent 
in dumb show a scenic representation of the 
chief personages of the period in a pageant. We may 
imagine our great Divine Teacher as affording us such a 
spectacle, and the various personages of the Sacred narra- 
tive, deiiHng before us in a figurative procession, each meant 
to convey some wholesome encouragement or warning by 
showing us how good and evil respectively appear when 
seen in a true light with their sure, ultimate results. All 
history thus becomes to us a succession and procession, not 
of events merely, but of divine lessons in truth and duty, 
not one needless or useless or out of place. 

In Numbers xix:i-io we have an ordinance concerning 
the Red Heifer. In Hebrews ix:i3 is the solitary reference 
to it in the New Testament, and it is noticeable how, not the 
hlood but the ''ashes of the heifer, sprinkling the unclean 
sanctifieth to the purifying of the flesh." We are therefore 
to look in the use made of the ashes, for the special typical 
lesson intended. 

The color of the heifer — *^red" — hints the red earth which 
gave to Adam his name, and the scarlet hue of guilt and of 
the blood that atones for sin. Every rite connected with 
the heifer — slain without the camp, and defiling all who had 
contact with it, etc., all point to a peculiar identification 
with the corruption of sin. But the main point is the fact 
that the entire ashes were used to make a lye, five times 
called a "water of separation" kept especially for sprink- 
ling those who by contact with death and decay had been 
defiled. 

We pass by many interesting points to notice the time 
when this ordinance was instituted — not at Sinai, but as 
though an after thought, first coming before us after the 
sentence of exclusion from Canaan — with the long sojourn 

381 



KNOWING THE SCRIPTURES. 

before the people. In a desert the system of Levitical sacri- 
fices would demand more victims than could be found. But 
one heifer's ashes would suffice for a lye for a long period, 
and it is said that only six were burnt up to the destruction 
of the second Tem.pie. 

The most illumining view is that this Red Heifer t}'pified 
the permanent effects of our Lord's sacrifice: the ''water of 
separation" hinting how the ordinance of tlie Lord's Sup- 
per, for exam.ple, perpetually commemorates and applies 
the one finished work of Atonement, "cleansing the con- 
science from dead works to serve the living and true God." 
Whereas in even,- other sacrifice there miust be each time 
the blood was sprinkled, a new victim, in this case the ashes 
of the one victim might be used for thousands of those 
who required cleansing. 

"We are more than safe when the Word itself authorizes 
a typical interpretation of an event. 

Take as an example the narrative of the Lifting up of 
the Brazen Serpent, in Numbers xxi:6-9, as interpreted by 
John iii .-14-16 : xii:32. 

Looking at this event in its declared s}Tnbolic import, we 
find many most suggestive correspondences and contrasts. 
It is a pictorical exhibition of Salvation from Sin by Faith 
in God's Approved Sacrifice and Substitute. There is, there- 
fore, a threefold symbolism : of Sin, Sacrifice, Salvation. 

1. Of sin. as venomous, perm.eative. destructive — a moral 
virus introduced into man's ver}- constitution by that old 
serpent, the Devil — spreading from part to part, burning in 
the very blood, growing worse and worse and ending in 
death both physical and spiritual. The sting of a serpent 
has an immediate effect on the blood, the fountain of life — 
then the nerves, both sensor and motor, rapidly reaching 
the brain, the great nucleus of nerve force. 

2. Of Sacrifice. The brazen serpent reminds of Him 
who was made sin for us, though He knew no sin. as the 
brazen image was like the serpent but without its sting or 
venom. The fact that the serpent was coiled about the 
cross piece of a banner staff, is also remarkable, for if so, 
a cross was before the eyes that looked and lived. And 
again let us observe that in both cases the efiicacy of the 
means used depended upon the divine will and plan. It was 

•3S2 



THE TYPICAL ELEMENT. 

Infinite Love and Grace that sent the Son to be the Saviour 
of the world and connected salvation with the look of Faith. 

3. Of Salvation. The Power of God was immediate and 
complete in its work. Whosoever looked, lived, without 
regard to the stage of the disease or any other state of the 
bitten one. The invitation was universal, the condition 
single and simple, the deliverance instantaneous. 

Faith is beautifully hinted in the look which brought 
healing — something too simple for definition and needing 
none — faith that led to impHcit obedience, submission with- 
out reasoning ; to the mode of cure or waiting to under- 
stand its philosophy — faith that abandoned all self-help, and 
took a proffered gift of life. 

In the Bodleian Library, Oxford, is a picture illustrating 
a valuable manuscript. A cross occupies the center, dividing 
two groups. On the left are serpents, on the right none. 
Moses is seen, and back of him, one who with arms crossed 
is looking at the serpent on the cross — healed. On the other 
side are four representative figures : One, kneeling before 
the cross, but looking not at the brazen serpent, but at 
Mbses, as though depending on his priestly intervention; 
another, lying on his back, a serpent at his ear, even in ex- 
tremity still barkening to evil suggestion; a third, binding 
up another's wounds as if expecting some immunity through 
good works ; a fourth fighting off the serpents as if de- 
pending on fleshly energy. The picture is too true to life; 
for alas, how many, instead of simply trusting in God's 
dear Son, are looking to man's help, resorting to self-help, 
or still surrending to the Devil. 

Inferior scenes often supply singularly beautiful illus- 
trations of spiritual truth, for example the narrative in 
2 Kings viii :4, 5, of providence and prayer. The woman 
whose son Elisha had restored to life, after she had been 
absent in the land of the Philistines seven years because of 
famine, appeals to the King for her house and land. 
Just at that very hour the King, talking with Gehazi, had 
asked him to tell him of this greatest miracle of EHsha ; and, 
while he was reciting this story, in came the woman herself, 
and Gehazi had the confirmation on the spot of the strange 
and incredible story he had told the King. What an illustra- 
tion of the manner in which the Hearer of Prayer can make 

Z^2 



KNOWING THE SCRIPTURES. 

use of exact coincidences to demonstrate the efficiency of 
prayer. 

An instructive illustration of the Energy of the flesh as 
opposed to the Power of the Spirit is found in 2 Kings 
ii:i5-i8. 

Some who had seen the miraculous crossing of the Jor- 
dan by Elijah, but not the rapture into Heaven, urged Elisha 
to authorize a thorough search for Elijah's body, as though 
the Spirit of the Lord would lift him up from earth only to 
cast him down, wounded and helpless, upon some height or 
into some ravine ! With the physical strength of fifty men 
they propose to supplement the work of the Almighty. Of 
course the prophet refuses to sanction a procedure so vain 
and irreverent. They urge him, until as from sheer weari- 
someness with their carnal importunity he withdraws oppo- 
sition, leaving them to search for ten days in vain ; and then 
he reminds them that from the first he had foretold the fu- 
tility of their effort. 

In 2d Kings v, the narrative of Naaman*s healing from 
leprosy is an unparallelled illustration of salvation, especial- 
ly in the following points : 

1. The universality of sin and need. Naaman, despite his 
rank and deeds was a leper, needing cleansing. 

2. The insignificance of God's instruments — a little name- 
less maid who waited on Naaman's wife. 

3. The unpurchasable character of Grace. Cure not to 
be bought nor rewarded with even princely gifts. 

4. The impartiality of a true messenger. No homage paid 
to the artificial distinctions of human caste. 

5. The efficacy of divine ordinances. The waters having 
no inherent healing power but being God's appointed 
means. 

6. The simplicity of Salvation. No great thing demanded 
but only an act of simple obedience. 

7. The completeness of conditions. No cure until the 
sevenfold dipping in the Jordan was accomplished. 

8. The certainty and immediateness of blessing. The 
cure instantly followed the absolute compliance. 

The visit of the Queen of Sheba to Solomon (i Kings v) 
seems to be a forecast of the believer's experimental knowl- 

384 



THE TYPICAL ELEMENT. 

edge of Christ as Saviour and Lord ; and there are so many 
suggestions of resemblance that some have construed it as 
another bibHcal ''allegory." Note some of thes^ very in- 
structive hints : 

1. She was drawn to Solomon by hearing of him, especial- 
ly ^'concerning the name of Jehovah." 

2. She came herself to prove him with hard questions 
which none others could answer. 

3. She brought with her a tribute of homage and of wor- 
ship. 

4. She saw for herself and found all reports but con- 
firmed and surpassed. 

5. She pronounced those especially happy who were hon- 
ored with his presence. 

6. She found all her secrets unveiled and the questions 
of her heart revealed. 

7. He gave her all her desire and "royal bounty" beside. 

John xiii :io-i4. He that is washed needeth not save to 
wash his feet, but is clean every whit. Ye also ought to 
wash one another's feet. 

Here beside the primary lessons of humility and service is 
taught a more hidden or less obvious lesson that, when once 
regenerated, there is no need of repeating that experience ; 
and henceforth we need only to regulate our daily walk. 
One who comes from a bath is clean, save as by the way, 
his feet have taken the dust of the road, a simple laving of 
the feet restores the cleanness of the whole person. So, 
after cleansing from guilt in the blood, and reception of the 
new nature by the Spirit, our only further need is that from 
day to day the v/asliing of water by the word shall keep our 
walk scriptural and spiritual. We are to watch our daily 
life as disciples, and apply the teachings of the Word and 
the example of Christ to the correction of errors of thought, 
word and deed. And by the same Scripture teaching are 
we to wash one another's feet, rebuking error and evil, and 
helping to make the walk of fellow disciples faithful and 
obedient. 

In Galatians iv:2i-3i, the historical narrative of Hagar 
and Ishmael is presented as having a deeper allegorical 
m.eaning than the mere surface reveals. This Hagar is 

385 



KNOWING THE SCRIPTURES. 

Mount Sinai, which gendereth to bondage. Sarah represents 
grace, and Isaac, her son, the Hberty of faith. Hagar rep- 
resents law, and Ishmael, her son, represents the bondage 
which unbeHef engenders. The territory in which both for 
a time sought to Hve together is the believer's own experi- 
ence. But the two are incompatible and irreconcilable. 
Faith and unbelief, liberty and slavery, love and fear, hope 
and despair, cannot abide together. And God says to every 
child of His, "Cast out the bondwoman and her son, for 
there can be no common inheritance for the son of the bond- 
woman and the son of the free woman. Give your heart 
wholly to the dominion of grace and faith." 

The same lesson is taught in Hebrews, in that other para- 
ble of Sinai and Sion. Leave the mount that quakes and 
burns, with its blackness and darkness and tempest and 
trumpet and awful voice of law ; and live on Mt. Sion, the 
place of the King's palace, with its holy memories, experi- 
ences and prospects. There you look back to Calvary's 
cross, up to heaven's daily blessing, and forward to the far 
but near horizon of the blessed Hope. Faith reconciles, 
faith saves not only from Hell but from the inward Slough 
of Despond and the torments of fear. Faith makes real the 
encampment of God's holy angels about the believer and the 
fellowship of all redeemed souls in heaven and earth. Faith 
makes you conscious and confident of your heavenly citizen- 
ship, and your interest in atoning blood, which calls not for 
vengeance but for mercy, 



386 



XLIII. 
MISUNDERSTANDINGS AND PERVERSIONS. 



Z^7 



XLIII. 

MISUNDERSTANDINGS AND PERVERSIONS. 

The tenacity with which erroneous views continue to 
be held is often greater than the persistence shown in 
maintaining truth. Misconceptions, often corrected, re- 
appear vAth surprising vitality, and perversions of scrip- 
ture exhibit a perseverance of survival which can be best 
accounted for by diabolical malice. Hence the pre-emi- 
nent need of getting correct and consistent views of scrip- 
ture, distrusting any view^ of any passage not in harmony 
with the general tenor of the inspired Word. The first 
aim of Bible Study is to get at the true mind of God. 




XLIII. 

MISUNDERSTANDINGS AND PERVERSIONS. 

HEN it is said that David put the Ammonites 
''under saws, harrows and axes, and made 
them pass through the brick kiln" (2 Sam. 
xii:3i), it does not mean that he cut them up 
or burned them up, but put them to certain forms of labor. 
When Jehovah is said to be a "jealous God," no mean, ma- 
licious feeling is ascribed to Him, but only His desire and 
determination not to allow His worship to be corrupted by 
idolatry or His people's devotion to Him to be shared with 
rival deities (Exod. xx). When our Lord declares that He 
"came not to send peace but a sword," and to set even par- 
ents and children at variance (Matt. x:34-36), we are not 
to understand this as the motive and design, but as the con- 
sequence and result of His mission. 

It is a mistake to infer from the use of past and present 
tenses in Isaiah liii, *'He is despised and rejected of men;" 
"He zvas cut off out of the land of the living," etc., that this 
refers to some servant of God, then living, or who had al- 
ready died. This is to overlook the fact that there are pro- 
phetic tenses; and that one way that prediction shows its 
divine character is that it speaks of future events with the 
same air of certainty as if already accomplished. It is the 
assurance of omniscience that foretells and omnipotence that 
will surely accomplish. 

Italicised words, which indicate what is supplied by trans- 
lators, to make the sense clear, sometimes not only obscure 
it, but introduce foreign conceptions. Some scholars bold- 
ly take the position that all such supplied words are a need- 
less and unwarranted addition ; that where the original plain- 
ly implies them they need not be italicised; and, where it 
does not, they should be omitted. Where God's Spirit leaves 
a blank, we may only at risk, attempt to fill it. 

In Acts ii:4i, 47, we are told how converts were added — 
translators have supplied ''unto them," and "to the church," 
which latter is not authorized by the best manuscripts. The 

389 



KNOWING THE SCRIPTURES. 

inspired phrase found later on, ''added to the Lord" (verse 
14), suggests that the meaning may be in all cases — added 
to Himself as disciples — a possible hint of the vast differ- 
ence between divine converts and human proselytes (Matt. 
xxiii:i5). Vv'hen man adds converts they are often his own 
followers or adherents of his sect; they imitate their teacher 
and leader, rejecting even his vices, and are like Corinthian 
schismatics who boasted, "I am of Paul," "I of Apollos," 
'1 of Cephas.'" But when God adds to Himself the bond 
cannot be too close and involves no risk. 

Much misunderstanding invests that whole teaching of 
John in his first epistle from ii:29 to iii:io. This is often 
taken to mean that the commission of any sin inz'alidatcs all 
claim to sonship! To this we have referred, but it needs 
more emphasis. This is obviousty a total misconception, as 
appears from three points of view. 

1. The affirmation of incapacity to sin is made of "what- 
soever is horn of God'' — that is so much of the disciple as 
constitutes tlie divine nature in him — whatever in us does 
sin it cannot be what is born of God and is His seed. 

2. The sinning; referred to is a continuous and habitual 
sinning, not an occasional lapse into sin. He that is born of 
God does not go on sinning — the tense is a continuous 
present — he cannot go on in sin, because he is born of God ; 
if he does he is a child of the Devil, who goes on sinning 
from the beginning. 

3. The inspired writer himself acknowledges that a re- 
generate disciple may sin and points to the provision for 
such lapses into sin, in the atonement of the heavenly Pro- 
pitation and the advocacy of the heavenly Paraclete. While 
he writes to disciples so that they may not go on sinning, 
if any do sin, he reminds them of the perfect provision 
m.ade for such failures (i John ii:i, 2). 

How shocking the perversion of Predestination and Elec- 
tion to blank Fatalism ! God would encourage man in com- 
ing to Him bv first comino- to man : in choosino- Him bv first 
Himself choosing^ man ; in depending upon Him by assuring 
him that He will keep him in such dependence. The prac- 
tical truth of Election Is that, in every step and stage of Sal- 
vation it is God who leads the way and makes all the ad- 
vances. He sought the lost sheep till He found him and 

390 



MISUNDERSTANDINGS AND PERVERSIONS. 

then laid him on His shoulders and bore him to the fold. 
Instead of making us feel helpless and hopeless, Predestina- 
tion should stimulate us to action and advance by the assur- 
ance of His omnipotence beneath and behind our impotence. 
We should learn to spell ''persevere" out of "preserve" — 
where the same letters are found, and to ''keep ourselves in 
the love of God," by the confidence that He is "able to keep 
us even from stumbling." To lie back supinely in unbelief 
and apathy, saying "if I am to be saved I will be;" or, be- 
cause "God must do all," is not only a shameful perversion 
of Scripture doctrine, but it is worthy only of an idiot or in- 
curable fool, and is often a mark either of voluntary rebel- 
lion or hopeless folly. 

The statement in James \\:iy-26, that Faith cannot justify, 
without works — is grossly misunderstood to mean that 
works are necessary to justification in God's sight — a doc- 
trine so diametrically opposed to the Spirit's teaching in 
Romans iii, iv, v, as to seem to some irreconcilable. But 
we have seen elsewhere how this conflict is avoided. 

The sinner is justified before God upon the sole ground 
of faith. Works do not help, but hinder, for they become 
a basis of supposed merit or desert. The believer should 
however be, as such, justified before the world, and it is 
by works of love that the life of faith is indicated and vin- 
dicated in the sight of men, the fruit showing the tree to 
be alive and growing. In one case the question is, how is 
a sinner saved? By believing. In the other the question 
is, how is a believer to prove his faith? By bringing forth 
its proper fruits. The word justify here is used, not of 
making righteous, but of defending oneself against accusa- 
tion by proving it groundless ; after I am justified by faith 
godward, I ~.m to justify my faith, manward. 

Few perversions are more serious than that of the so- 
called Kenosis (Philippians ii:/). "He made Himself of no 
reputation" — literally, "He emptied Himself" — is taken by 
some to mean that in some strange way our Lord laid aside 
not the externals of His glory and rank only, but so divest- 
ed Himself of omnipotence, omniscience, as to become li- 
able to infirmities of weakness and errors of ignorance, 
like other men. This is resorted to as an apology for His 
supposed mistakes in His teaching. If a rationalistic criti- 

391 



KNOWING THE SCRIPTURES. 

cism seeks to invalidate His endorsement of Old Testament 
history and prophecy, or get rid of any obnoxious utterance, 
it is easy to say that He reflected the current errors, tradi- 
tions, and superstitions of His day ! 

Such concessions involve us in perplexities far greater 
than any they solve. They leave us zvithout any infallible 
Teacher. Here a solitary sentence and a single word is as- 
sumed as a sufficient basis for impugning the whole final and 
decisive authority of the Son of God, and the more positive 
His teaching the easier to evade its emphasis by making it 
one of the exam^ples of the Kenosis ! Without attempting to 
enter into a discussion of this mischievous and dangerous 
theory its importance demands a few words of caution : 

1. No sound exposition ever bases an important doctrine 
on a solitary text, especially when confessedly obscure, and 
unsupported by other testimony. 

2. No being like the Son of God could divest Himself of 
the very essentials of His personality. He might sacrifice 
externals, and consent to a humiliation of outward form and 
condition, but hov/ could He the all-wise become ignorant, 
and the Infallible, imbibe and teach error? 

3. He constantly averred that, however He may have held 
in suspense His divine nature and attributes for a time. He 
as a servant, received from the Father both His authority 
and His message — that what He did He wrought by His 
power, and that what He spoke, He spoke under His guid- 
ance, even to the very words (John xvii:8, viii:26, xiviio, 
etc.). 

4. If the Epistle to the Phillppians teaches the Kenosis or 
self-emptying, the companion Epistles to the Colossians and 
Ephesians even more emphatically teach the Pleroma or 
divine filling. If He emptied Himself therefore it was but 
the signal for such infinite fulness as defies description. One 
Epistle must supply a commentary on the other (Ephes. i :22, 
ivrio; Colos. 11:3, 9). 

No perversion can well be more ingenious or complete 
than the wide spread misinterpretation of i Corinthians xi : 
2^, 29. To this day, among the highlanders of Scotland, 
many believers dare not come to the Lord's table from fear 
of eating and drinking "unworthily," of being "guilty of the 

392 



MISUNDERSTANDINGS AND PERVERSIONS. 

body and blood of the Lord," and so eating and drinking 
damnation to themselves. 

No interpretation has ever more overturned both the ob- 
vious meaning of the Scripture in this passage or its general 
teaching throughout. The unworthiness, referred to here, 
is not the unworthiness of the participant, as a person, but 
of the participation, as an act — that is, it concerns the intel- 
ligent way of commemorating our Lord's death. The Cor- 
inthian church had perverted the Lord's supper to a semi- 
pagan feast, and sometimes a drunken revel, in which its real 
significance was of course entirely lost sight of, the rich and 
poor separated instead of being united in fellowship, and in- 
stead of profit, damage rather resulting to spiritual life. 
The table of the Lord became a banquet board and the sig- 
nificance of the bread and cup was lost; there could be no 
discerning of the Lord's body and blood in such a Bacchan- 
alian revel, and the whole celebration, instead of being a 
tribute to His atoning work, became rather a travesty of 
the solemn tragedy of His death. 

The word "damnation" is absurdly out of place ; the mean- 
ing is that there could be no divine approval of such conduct, 
but rather disapproval, no blessing but rather correction and 
chastisement. Hence, the further admonition in verses 30- 
33, where the Corinthians are warned that such a course 
only brings spiritual sickness and feebleness and torpor in- 
stead of health, growth and service. 

How subtle Satan is ! If the Lord's supper means any- 
thing, it is a confession and constant reminder of our abso- 
lute dependence upon Another's death and life. His merit 
and desert ; and the Devil uses this very memorial of such 
dependence on Him to turn the eye inward in morbid self- 
examination, to find if possible some ground of self compla- 
cency, to justify our approach. The very rite that was 
meant to rebuke legalism is made to foster it ! the very cau- 
tion meant to help us to come rightly, hindering us from 
coming at all! 



393 



XLIV. 
DISPENSATIONS, AGES AND COVENANTS. 



395 



XLIV. 

DISPENSATIONS, AGES AND COVENANTS. 

Every marked period of the history of the race is char- 
acterized by some peculiar method of divine dealing. 
The system of laws or principles of administration in 
such periods is known as a dispensation, such as the 
Patriarchal, Mosaic and Christian; or the period itself 
during which these methods prevail. The Divine Ruler 
chooses His own way of governing mankind, and His 
earlier methods were preparatory to the later^ and all 
necessary to the final result, and revealing a progressive 
order. 



396 



XLIV. 

DISPENSATIONS, AGES AND COVENANTS. 



■^ HE conception of Covenant seems inseparable from 
that of dispensations, and fundamental to it. God, 
from time to time, has chosen to enter into a cov- 
enant or compact with man, a mutual agreement, 
binding upon each party, implying therefore mutual obliga- 
tions, and conditions. By the terms of a covenant, unfaith- 
fulness, on the part of either party, or failure to fulfil the 
conditions, or terms of the compact, forfeits the compact. 

These covenants with man all implied more or less inti- 
mate fellowship with God, and promise of blessing ; and the 
condition on man's part was always obedience. But the 
compacts differed in minor respects, both as to promises and 
conditions, and as to the seal or sign connected with them, 
as also in the human parties contracting. To understand 
these features is essential to the perception both of God's 
faithfulness and of man's faithlessness and failure ; likewise 
to appreciate the nature, necessity and perpetuity of that 
''new covenant" whicli ultimately displaced all the rest. 

Each of the first five books of the Bible has a distinctive 
character. Genesis is the book of beginnings : this idea of 
beginning is its dominant, ruling conception. The Divine 
purpose is manifest and apparent in its structure, for there 
is a threefold beginning: first, with Adam; second, with 
Noah; third, with Ahram; with each of these three history 
makes, in a sense, a new start. 

Each of these beginnings is marked by a covenant: with 
Adam, a covenant of life, of continuance in the favor of 
God, of preservation in a state of innocence, happiness and 
exemption from that death which was the penalty of trans- 
gression. With Noah, it was a covenant of possession ; the 
earth purged by a flood, was given to him as a dwelling 
place, with promise of continuance, and preservation from 
another flood — in a word, a pledge of continuance of the ex- 
isting natural order. With Ahram, it was a covenant of 
blessing, for himself and his seed, and, through them, for 

Z97 



KNOWING THE SCRIPTURES. 

all other families of the earth, In the Messiah. Here, for the 
first time, grace, instead of law, appears in the covenant, and 
marks a stage of revelation. 

Each of these covenants had a condition: with Adam, 
obedience to one restrictive command; with Noah, occupa- 
tion of the desolated earth by multiplication and diffusion of 
the human race ; with Abram, faith, as manifested in renun- 
ciation of home and kindred, and separation unto God. 

And to each covenant there was a seal of confirmation: 
with Adam, the tree of life; with Noah, the bow in the 
cloud; and with Abram, the rite of circumcision; each seal 
being singularly fitting: the tree in Eden, the sacramental 
sign of continued life ; the bow in the cloud connecting 
heaven and earth, God and man, in harmonious relations ; 
circumcision in the flesh, an expression of separation and 
consecration in the spirit, a type of the subjection of the car- 
nal to the spiritual. 

Each covenant had its method of violation and forfeiture : 
in Adam's case, by eating of the forbidden fruit ; in Noah's, 
by concentration and centralization, instead of diffusion, as 
shown at Babel ; and in case of Abraham's descendants, by 
compromise with idolatry. 

Two other^ covenants are referred to in the Pentateuch — 
one at Horeb (Exodus xxxiv:27), and one in the land of 
Moab, which is expressly declared to be ''beside that which 
Jehovah made with them in Horeb" (Deut. xxix:i). 

The covenant at Horeb was one of Theocracy^ Israel ac- 
cepting their great Deliverer and Emancipator as King; 
hence, it w^as signalized by the promulgation of law — a new 
code; and its condition was loyalty to a Divine Ruler, its 
sign and seal two tables of stone, inscribed by the finger of 
God. 

The covenant at Moab was one of special promise of 
national prosperity, prominence and permanence. Its condi- 
tion, separation from idolaters and submission to the only 
true God; and its singular seal was the two peaks of Ebal 
and Geredm at the gateway of the land, a constant re- 
minder of their solemn Amen to all its provisions. It also 
hinted for the first time a larger promise and more glorious 
destiny — a circumcision of heart which forecast the Pente- 
costal outpouring and the Messianic Era. 

The new covenant differs from all the rest. It is one of 

398 



. DISPENSATIONS, AGES AND COVENANTS, 

spiritual, not temporal blessing, and made with our Lord 
Jesus Christ in behalf of man, and hence forever irreversible 
and unchangeable. Its sign is the blood of the cross and it 
is without conditions, since our Lord is the contracting party 
in man's stead and cannot fail or be faithless. 

There is a beautiful hint of the ultimate recovery through 
the ''New Covenant" of all blessing, lost and forfeited 
through the old, as represented in all three primitive cove- 
nants, which may be traced in the Apocalypse, where each 
forfeiture, under the penalties of law, seems offset by a new 
favor, under the final triumph of grace. The death, tempo- 
ral and spiritual, which followed the first sin, is at last re- 
mitted and banished : "there is no more death ;" and hence, 
again appears the tree of life in the midst of the Paradise 
of God. The confusion of tongues and forcible dispersion 
that followed God's visitation on the sins of Noah's poster- 
ity at Babel give way to one tongue among the celestials 
and a new community in the City of God ; and hence, the 
rainbow appears round about the throne, the new pledge of 
continuance to the new order. The degeneracy and de- 
struction that followed Israel's idolatries and apostasies 
give way to regeneration and restitution ; hence, the twelve 
tribes appear permanently incorporated in the very founda- 
tions of the new Jerusalem. 

This contrast between the beginning and the ending of 
the race's history can be seen only as the first chapters of 
the first book of the Bible are compared with the last chap- 
ters of the closing book. Such comparison will make all 
biblical history seem like the perimeter of a golden ring, 
where, after a vast sweep of thousands of years, we reach 
the point of starting in the point of finishing. What was 
first found in Genesis, is last found in Revelation : Eden, in 
Paradise regained ; the tree of life ; the rivers of Eden in the 
river of the water of life; the companionship and converse 
of God in the cool of the day restored in the tabernacle of 
God with men, where there is no decline of day ; and, where- 
as the curse came on the original Eden, in the new Para- 
dise "there shall be no more curse.'* What appeared as 
finally forfeited in the fall, is thus seen to have been only 
suspended privilege, to be recovered and restored when God 
makes "all things new.'* It is a wonderful vision of the con- 
summation of grace. All that lies intermediate, between 

399 



KNOWING THE SCRIPTURES, 

Eden and Paradise, is the working out of this amazing 
scheme of redemption ; and the shadows of the midnight, 
with its darkness that might be felt, can only be understood 
in the glories of the eternal noon, with the light and lustre 
unspeakable of the final inheritance of the saints. 

In addition to this covenantal conception is that of suc- 
cessive periods into which all time, and in fact all duration, 
is divided. 

History, in God's plan, is constituted of ages, each having 
its own specific character and purpose ; and these distinctive 
features need to be examined with discrimination ; the prom- 
ises, prophecies, ordinances and utterances of the Word, ap- 
propriate to one period, may and often do so pertain, princi- 
pally, if not exclusively thereto, as to be misapplied if re- 
ferred to any other. ''Distinguish the times," said Aug- 
ustine, "and the Scripture will be consistent with itself." 

Five great ages, at least, clearly appear in Scripture, all 
referred to as distinct, in the one Epistle to the Ephesians : 

1. "Before time began" — "before the foundation of the 
world." 

2. "Before Christ came." 

3. "The present evil age." 

4. "The coming age" (Millennial). 

5. "The age of ages" — when time shall be no longer. 

Of these we should get clear conceptions, and there is a 
hint of an age, following the millennial, but preceding the 
Eternal — when the triumphs of our Lord shall most fully 
be realized."^ 

The two ages, which are so contrasted in the Epistles to 
the Hebrews, the outgoing and the incoming order — ^the for- 
m^er preparing for the latter, and forecasting it — do not lie 
in the sam.e plane, and the points of difference are more nu- 
merous than those of resemblance. The former was the 
shadow, type, prophecy, of v/hich the latter is the substance, 
prototype and antitype and fulfilment; the former, ethnic, 
national, temporal ; the latter cosmic, racial, eternal. One 
had more to do with the earthly ; the other with the heaven- 
ly. Christ was far greater than Moses, Aaron and Joshua 

*G. F. Trench, "After the Thousand Years." 

400 



DISPENSATIONS, AGES AND COVENANTS, 

combined; the coming inheritance infinitely superior to the 
Land of Promise, and the New Jerusalem to the old, and 
the throne and Kingdom of the Son of Man to that of David 
and Solomon. To judge the future by the past or the pres- 
ent, is to misunderstand them all and misconceive their rela- 
tions. As a clear-minded man has his pigeonholes for dis- 
tributing his papers, a Bible student needs to have clearly 
defined departments of truth, so that he can pigeonhole a 
precept or promise or prophecy or observance where it be- 
longs and not refer to one dispensation or age or economy 
what belongs to another. And connected with these distinc- 
tions is that other so plainly referred to by Paul, ''the lew, 
the Gentile, and the Church of God," which are never con- 
fused in the Word of God (i Cor. x:32). 

There is a distinct line which separates the writings of 
John from other New Testament Scriptures. 

Though all parts of the Word of God are equally neces- 
sary to its entirety, all are not equally important for the in- 
struction of disciples. Even among New Testament books 
some have a special present application. 

Almost the last words of a saintly teacher, now with the 
Lord, were, ''Brethren, do not neglect the ministry of John." 
He referred to a fact, often overlooked, that this New Tes- 
tament writer wrote his Gospel narrative, Epistles and Reve- 
lation last of all of those who contributed to New Testa- 
ment literature. This gives John a unique place among 
New Testament writers, and the more so because, before 
he took up his pen a very conspicuous change had begun 
in church life. So far as dates are known there is a very 
noticeable order in New Testament writings. Up to about 
the year 65 A. D., the primitive apostolic order survived in 
its essential features as appears from i Timothy, Titus, and 
I Peter. There are only two orders, bishops and deacons, 
both officially recognized, but no sharp line between "clergy" 
and "laity," and a distinct line of separation between the 
church and the world. 

That some marked change took place within about one 
year appears from the altered tone of 2d Timothy, 2d 
Peter, and Jude, which are supposed to date about 66 A. D. 
The Church, as a witness for God had already begun to 
fail. Deceivers and corrupters had crept in ; heathen 
usages, legalism, Judaism, antinomianism and various other 

401 



KNOWING THE SCRIPTURES. 

forms of leaven already permeated the whole lump. In the 
church assembly an order so new had begun to prevail 
that individuals loving to have the pre-eminence, were fast 
assuming authority, so that one of them refused to re- 
ceive even John himself. Whether God, by His servant, 
approved or disapproved these changes and this new 
order, which appears to have become general, we are not 
left to doubt; for when John wrote, it was of the church 
as having failed on earth and needing to be judged. This 
conspicuously appears in his Epistles, and in the seven 
Epistles to the churches in Rev. ii, iii. 

Another remarkable fact must be weighed. For about 
twenty-five years inspiration seeriis to have ceased and no 
new writings were given to the church from about 66 to 
91 A. D., when once more the Spirit spake by John. His 
writings therefore form the last messages to the church. 
It is scarcely an exaggeration to say that the writings of 
the beloved disciple thus mark a dispensation, the last be- 
fore the Lord's second appearing, the period of church 
decline, and the partial withdrawal of the Spirit's presence 
and presidency in the church, the cessation of miracle 
and largely of supernatural intervention. 

Many, even among believers, strenuously oppose all 
such views, denouncing them as pessimistic. But there is 
a deeper question once asked by the High Priest, "Are 
these things sof" (Acts vii:i.) Not what *is most agree- 
able to the natural man and carnal heart, or most flattering 
to human pride or self-satisfaction; but what is true, and 
scriptural, is the prime matter of importance and interest. 
If continuous prayerful study of the New Testament re- 
veals anything with certainty, it is that, about a genera- 
tion after our Lord's ascension, decline in doctrine and 
piety manifestly began in the primitive church which has 
ever since continued; and that decline was marked by the 
following conspicuous features: 

I. Loss of unity and equality among disciples, the multi- 
plication of sectarian jealousies and divisions, the caste 
spirit, and the erection of an ecclesiastical hierarchy, with 
clerical and lay distinctions, originally unknown, and a mul- 
titude of ranks and orders wholly foreign to the apostoHc 
age. 

402 



DISPENSATIONS, AGES AND COVENANTS. 

2. Loss of spiritual power and separation — conformity 
to the world, worldly maxims, methods and spirit ; introduc- 
tion of salaried offices, often very lucrative, which appealed 
to avarice and ambition; gradual transformation of the 
original assembly into a religious club with large pecuniary 
outlay and barriers to the poor. 

3. Loss of common witness to the truth, and the Christ- 
disciples as such ceasing to bear testimony and relegating 
distinctive Christian service and activity to a clerical class; 
absorption in temporal interests, identification with the 
world in its pursuits and spirit; practical union of church 
and state with consequent corruption of church life and 
complication with political aims and compromises. 

4. Loss of Holy Spirit control ; human government and 
influence rapidly displacing the invisible Sovereignty of the 
divine Paraclete. Artistic and esthetic standards taking the 
place of the spiritual ; simplicity of worship corrupted by 
formalism and ritualism, robes, rites, elaborate ceremonies 
and spectacular effects ; costly buildings, choirs, clergy and 
church conduct generally. 

5. Loss of missionary and especially martyr spirit; the 
declension and final cessation of evangelistic activity ; neglect 
of souls, and finally a thousand years of the dark ages, when 
the church scarcely survived, and there was only a godly 
remnant ; when all signs of supernatural intervention ceased 
and prevailing power in prayer. 

The Reformation, under such men as Wyclif, Huss, 
Luther, Calvin, Knox, Savonarola — revived evangelical doc- 
trine ; and the missionary movements, under Carey and his 
contemporaries, revived Evangelism. But, despite the mul- 
tiplication of missionary organization and activity, the 
church has never recovered the spiritual separateness and 
power of apostolic days. The present, decay of doctrine 
under the rapid growth of rationahstic criticism, assailing 
the Pentateuch, then the prophetic and even Messianic ele- 
ment in the Old Testament; then the infallibility of Christ 
as a teacher, and finally even His Resurrection and actual 
historic existence, may indicate some of the signs of the 
Times. 



403 



XLV. 

THE MYSTICAL ELEMENT AND THE 
MYSTERIES. 



405 



XLV. 

THE MYSTICAL ELEMENT AND THE 
MYSTERIES. 

Mystery has a special sense in the scripture. It means 
not a realm of thought and knowledge forbidding or 
defying entrance, but an open secret, a hidden truth, un- 
veiled to the disciple as part of the scheme of grace ; some- 
thing which it is his privilege and duty to know by the 
Spirit's revealing power. Biblical mysteries are always 
the most essential of divine teachings and the grandest 
unfoldings of His wisdom, power and Love. 



406 



XLV. 
THE MYSTICAL ELEMENT AND THE MYSTERIES. 

UNDER the general head of ''Mystery" may be" in- 
cluded : 
I. The Mystical — occult or obscure, demand- 
ing special study, and spiritual insight and illum- 
ination. 

2. The Paradoxical, involving seeming contrariety and 
contradiction, but not inherently inconsistent. 

3. The Mysterious, in the proper Biblical sense of "mys- 
tery," hidden from the natural man, but an open secret to 
the spiritual. 

I. The Mystical. 

It is difficult to express this exact idea, that the Word of 
God has a peculiar quality of suggesting a far deeper 
meaning than at first suspected. This has already found 
illustration in the prophetic element, especially in indirect 
forecasts of the future; and particularly in the Messianic 
element, which pervades the entire scripture, cropping out 
where at first thought it would be least expected. It also 
appears in the scientific department, an elastic poetic phrase- 
ology, obscure and enigmatic, providing for an after accom- 
modation to newly discovered facts. 

The same general truth is susceptible of far wider illus- 
tration, and is continually attracting, on the part of rever- 
ent minds, new attention. As in the works of God, every 
enlargement of powers of vision and observation though 
the lenses of telescope, microscope, and spectroscope, brings 
to light new wonders of His creative hand, so every in- 
crease of real insight into His Word overwhelms us with 
evidence that the same Divine Hand has been at work ; and, 
as the "Heavens declare the glory of God and the firma- 
ment sheweth His handiwork," so the Law of the Lord is 
seen to be perfect, in its adaptation to its purpose, convert- 
ing the soul, making wise the simple, etc. (Ps. xix). 

I. This mystical element as we have seen conspicuously 

407 



KNOWING THE SCRIPTURES. 

appears in parabolic form, of which there are three prom- 
inent sorts in Scripture : 

(a) ParaboHc utterance, as in Luke xv and John xv. 

(b) ParaboHc action, as in miracles which have a moral 
meaning and bearing. 

(c) Parabolic picture or object, as in the Tabernacle and 
its furniture. 

To our Lord's spoken parables, generally reckoned as 
from thirty to forty, His parables in action, or miracles, 
singularly correspond in number and nature, and might 
almost be set side by side for comparison. His parables of 
speech set forth such leading truths, as the Love of God, 
nature of sin, law of reward and retribution, vital union of 
the believer with Himself, etc. His parables of action were 
meant to show His power on earth to forgive sins and to 
remedy their consequences. 

So Parabolic pictures or objects set forth the leading 
facts and truths about Redemption, the Person of the Re- 
deemer and the blessings of the Redeemed ; and in tzuo con- 
spicuous forms, namely : The Vv'hole system of sacrifices, 
offerings and feasts ; and the construction and furniture of 
the Tabernacle of AVitness, the sacrifices, offerings and 
feasts, of which the whole New Testament is the exposi- 
tion ; of the Tabernacle especially in Hebrews ix. 

The Tabernacle has a volume of suggestiveness. From 
one point of view it presents a picture of the whole work 
of Christ for the believer ; from another, an unusually com- 
plete view of the whole life of the believer in Christ. 

The Tabernacle was in three courts — the outer, with the 
Brazen Altar of sacrifice and the Laver ; the inner, with 
the Table of Shew Bread, the Golden Candlestick, and 
the Altar of Incense ; and the inmost, the Holiest of All, 
with the Ark of the Covenant surmounted by the Mercy 
Seat. Here the work of Christ is set forth in order, from His 
vicarious sacrifice of Himself on the Cross, and the Send- 
ing of the Regeneration and Sanctifying Spirit, through- 
out His human career, as the Light of the World, the Bread 
of Life, and the Intercessor, to His final appearance within 
the veil and in the presence of God for us. Or regarded as 
teaching the believer how to draw near unto God in Christ, 
the outer court su.o-o-ests tvvo terms of communion ; remis- 
sion of sins through atoning blood and regeneration, 

408 



MYSTICAL AND MYSTERIOUS ELEMENTS. 

through the Word of God and the Holy Ghost. Then the 
inner court suggests the three forms of communion: a 
Hving light of testimony, the systematic consecration of sub- 
stance, and a habitual life of prayer. Then the inmost shrine 
may represent the final goal and ideal of communion, when 
perpetual obedience is like an unbroken tablet of law, and 
the beauty of the Lord our God is upon us, and all His 
attributes and our affections and activities are in perfect 
harmony. We claim no infallibility in interpreting these 
parabolic pictures and objects, the very beauty of this form 
of teaching being in part that it admits of ever increasing 
clearness of vision and accuracy of insight, as our life and 
character approach nearer to final perfection. But of this 
we are sure: that there is here a wealth of meaning yet 
unexplored and unsuspected by even the children of God, 
and which only the ages to come will fully unveil and re- 
veal. 

n. A paradox is a statement or expression, seemingly 
though not necessarily, absurd, self-contradictory, or self- 
inconsistent. It is doubtful whether such apparent contra- 
dictions do not necessarily inhere in a divine book, from the 
lack of capacity in a finite being wholly to grasp divine 
ideas ; and, in some cases, the paradox, like the parable, may 
be meant to provoke deeper study, awaken curiosity, and 
vStimulate investigation. 

In Holy Scripture contradiction and contrariety of teach- 
ing and testimony must be of course only apparent. Never- 
theless such paradoxes abound, and serve one or all of three 
ends : First, to present a problem, afterwards to be solved ; 
to arouse attention and challenge discrimination ; and to 
impress the majesty and mystery of the Divine Author, as 
one whose thoughts are higher than man's and defy perfect 
comprehension. 

The paradoxes, or seeming contradictions, should not be 
stumbling blocks to faith, but stepping stones to a higher 
knowledge of God and His truth. If one aspect of which 
seems to contradict another, as in so many cases, it is be- 
cause the finite mind is grappling with the infinite. Neander 
says that God is both self -revealing and self -concealing; He 
must needs be both. The true rendering of Job xi :6 is: 
"The secrets of wisdom are double of understanding." Or 

409 



KXOWIKG THE SCRIPTURES. 

as Rotherham phrases it, "The secrets of wisdom are double 
to that which actually is." A rhythmical version is : 

"And shew thee wisdom's hidden depths, 
Truth's twofold form." 

Lange makes Zophar to say that God's wisdom is "two- 
fold in knowledge." Perhaps all these are imperfect at- 
tempts to convey a great fact, that necessarily, when God 
speaks to man in human language, truth has more sides 
and aspects than any one statement will cover. 

But the source of contradiction lies deeper than language 
— in the tJi oughts of God themselves. Rays of light, 
emanating from one orb, may at the vast distances sug- 
gested by astronomy be so parallel, as that no human in- 
struments can measure their convergence ; yet they do meet 
in their source ; they have a common focus, only our m^eas- 
urements are inadequate. 

The Paradoxes of the Bible are both inseparable from it 
as the AVord of God and confirmatory of its claims as such. 
The apparent contradiction has its origin, first in the infinite 
grandeur of the truth expressed ; and, secondly, in the finite 
limits of the understanding addressed. ]\Iany a statement 
in science and art which, to a beginner in study, is mysterious 
and unintelligible, perhaps even absurd to that same student, 
when himself a master in those studies, becomes as simple 
and obvious as a maxim. How can God speak to Man 
about infinite and eternal verities and not transcend the 
limits of a finite and temporal experience ! Take, for ex- 
ample, Hebrews ii:i4. "]\Iors mortis morti mortem nisi 
morte tulisset ^ternas vit^e Tanua clausa foret." Had not 
death, by death, borne to death, the Death of Death, the 
gate of Life Eternal would be closed." 

A notable prophetic paradox is found in Jeremiah's and 
Ezekiel's predictions that Zedekiah should be carried captive 
to Babylon but should not see it TEzek. xiiii^V \A'hen the 
Chaldeans at Riblah put out his eyes, the deprivation of 
sight, before he was carried to the capital of the conqueror, 
explained the paradox. 

Som.e of the m.ost prophetic paradoxes are associated 
with the Jews, all, thus far, exactly fulfilled in History: 

1. Scattered among all peoples, but mixed with none. 

2. A hissing and a by-word, yet a controlling power. 

410 



MYSTICAL AND MYSTERIOUS ELEMENTS. 

3. Plundered for centuries, yet holding large wealth. 

4. Despoiled for long ages, yet not destroyed. 

5. Yearning for their own land, yet kept from possessing 
it. 

This last is a historical marvel. Palestine is an insignifi- 
cant country. It has no geographical, historical, commer- 
cial or political importance in itself, and contributes but lit- 
tle to the world's general prosperity. No nation values it 
but the Jew; and the Jews are rich enough to purchase 
it at thrice its value, and yet, after all their efforts to possess 
and colonize it, they cannot yet get control of it. 

As to ethical paradoxes, the "imprecatory psalms" are 
needlessly stumbling blocks to many. Those commonly so 
classed are these four : vii, xxxv, Ixix, cix, all characterized 
by the invocation of a curse on the foes of God and right- 
eousness. No doubt there is something about them out of 
tune with the mercy and compassion so pervading the New 
Testament. But there are a few relieving considerations : 

1. In many cases the imperative may be equally well ren- 
dered by the future — instead of "let it he so," ''it shall be so" 
— turning an imprecation or malediction into a prediction — 
an apparent prayer into a prophecy. 

2. These curses were invoked on foes of God, as such; 
and, in a period, when the mission of believers in the salva- 
tion of gentile sinners was so dimly suggested as to form 
no distinct part of the faith or duty of the body of believers. 
Hence, they thought of such wicked men as only so many 
hopeless hindrances to God's glory and the advance of His 
cause, and jealousy for Him rather than private animosity 
prompted these imprecations. 

3. The common interpretation now is the impersonal one 
— that the parties so cursed represent not individuals but 
systems of wrong — principles of evil; these are names, fig- 
ures, emblems of the wicked or of wickedness as such. 

4. But beyond all these, we must recognize a righteous 
and legitimate sentiment of retributive justice and judg- 
ment. Wrath in God is not a blemish, but a perfection — 
only another aspect of love and benevolence. Vengeance 
is not revenge — it is not vindictive but vindicative — not a 
personal retaliation, but a governmental and judicial vindi- 
cation. There is no perfect love without holy hate — mercy 

411 



KNOWING THE SCRIPTURES. 

must be balanced by justice and compassion by considera- 
tion for righteousness. Law must be upheld and penalty 
follow crime. Otherwise the moral cosmos would fall into 
chaos. 

Many paradoxes however are not hopeless of reconcilia- 
tion; we see their harmony when we get a right point of 
view. 

Law and grace are not a proper paradox, for they do not 
pertain to the same economy. Law rests on exact individual 
obedience ; grace, on imputed obedience ; law pays wages ; 
grace offers a gift. 

Neither do faith and works present a proper paradox. 
The contradiction is only apparent; the inspired writers 
perfectly agree. We need to find and hold the balance 
of truth. 

The unity and Trinity of the Divine Being present an- 
other paradox, but vv^e must remember that the unity is in a 
common nature, shared by all, and the Trinity is of persons, 
peculiar to each. No better illustration can perhaps be 
found than the union of the light, heat and life in the one 
sunbeam, yet each has its own ray— the lig'ht, the yellow ; the 
heat, the red, and the actinic life, the blue; yet all in the 
white light, and blended in sunshine. 

Other seeming contradictions about God vanish when we 
get a true conception : 

For example. His ability and inability. Omnipotence is 
all-power, yet He cannot lie (Matt. xix:26; Heb. vi:i8). 
But power is to be measured by the gauere of power and 
within its proper sphere. Moral impossibilities come from 
ethical conditions ; physical impossibilities from physical 
conditions. God's incapacity to sin, lie, or forget is not a 
sign of imperfection but a part of His infinite perfection. 

Asfain, His Love and Wrath. If wrath in God is con- 
celved, not as a passion, subject to capricious changes, but 
as a changeless principle of eternal hatred and antagonism 
to evil, it is seen as the other pole of Love — a part of infinite 
benevolence. 

Again, His Immutability and His Mutability. He cannot 
change, yet He repents and reverses His plans (Mai. iii:6; 
Jas. i:i7; i Sam. xvrio, ii; Jonah iii:io, etc.). He is es- 
sentially, but not relatively unchangeable. In His attributes 
and utterances, always consistent ; but His attitude relative- 

412 



MYSTICAL AND MYSTERIOUS ELEMENTS. 

ly changes towards man when man's attitude absolutely al- 
ters toward Himself, somewhat as when we turn about, 
what was behind is now before, and what we were depart- 
ing from we are now approaching to. God changes from a 
retributive Judge to a reconciled Father when we abandon 
sin and accept salvation. 

Other seeming paradoxes equally disappear when we 
avoid all needless extremes of opinion and prayerfully seek 
a right point of view. 

A notable, proverbial paradox is found in the proverb, 
five times found in our Lord's sayings : 

*'For he that hath to him shall be given ; 

"And he that hath not, from him shall be taken even that 
which he hath" (Matt. xiii:i2, xxv:29; Mark iv:25; Luke 
viii:i8, xix:26). 

Three times it is applied to hearing, what and how we 
hear. Twice to recewing in trust from God for use. There 
seems to be also a discrimination between hearers — those 
who hear the Word, without understanding ; and those who 
both hear and understand and therefore are under a higher 
obligation to obey. 

There are thus three concentric circles : the outermost, of 
the multitude of simple hearers ; next, the smaller circle of 
instructed disciples ; and yet vv^ithin and smaller, of those 
specially endowed. But with all the law is — use or lose. 
To a dull ear, God ceases to speak ; to a rebelhous will. He 
ceases to bestow blessing; to an unfaithful steward. He 
ceases to confer entrustments, 

ni. As to the mysteries, we have the clear Scriptural 
fact to begin with, that the word "mystery," as Inspiration 
uses it, has three distinct senses: i. Something not hitherto 
revealed, but now disclosed ; 2. Something not yet revealed, 
whether it ever can be, and will be, or not; 3. A meaning 
compounded of these two, — something partly revealed and 
partly not. In either case it is mystery. 

The word once meant to Greeks, in a form now slightly 
changed to us, secret, i. e., explained to the initiated, though 
still a secret to the uninitiated. Chiefly it denoted theatrical 
or scenic shows on religious occasions, into which there was 
an initiation by the priests. In process of time men applied 
it to all kinds of secrets, even to implements, the uses of 

413 



KXOJVIXG THE SCRIPTURES. 

which had to be explained by instructed persons or experts. 
Finally, all matters of knowledge that required any teach- 
ing, were, in the gross, mysteries. In some quarters the 
word even bcame synonymous with trade, though probably 
by corruption from mastery or maistery. Phrases, also, of 
similar import in Scripture, are used in the three senses 
now distinguished, the discriminating use of which we now 
exemplify. Difficulties in understanding the mind of the 
Spirit often disappear with a little attention to the exceed- 
ingly and richly varied Scriptural use of words. 

The '''mysteries'' proper, need very careful study and there 
are at least sez'en : namely, the mystery of : 

1. Godliness (i Tim. iii:i6; Heb. i, ii), or the Incarnation. 

2. Of Christ (Ephes. iii:4; possibly same as ''of the Gos- 
pel" Eph. vi). 

3. Of Christ and the church (Ephes. v:32). Bride of 
Christ. 

4. Of Iniquity — the man of sin (2 Thess. ii:7). 

5. Of the Kingdom — itself sevenfold (Matt, xiii; Mark 
iv:ii). 

6. Of Israel's Excision and Ingrafting (Rom. xi;25). 

7. Of Resurrection and Translation (i Cor. xv:5i). 

Looking at these seven, there is about them a singular 
S}Tnmetry and completeness. God incarnate in the Son of 
]\ran, and Satan, incarnate in the man of sin. the union of 
Jew and Gentile in one body, and of Christ and the church 
in wedlock; the national restoration of Israel and the actual 
resurrection of believers ; and the sevenfold mystery or his- 
torv of the Kingdom. 

the other mv^teries ''of His Will," "of the Gospel,'' "of 
God," "of faith," '''of Babylon the great," "of the woman," 
etc., are probably either equivalents for the others or in- 
volved and included in them. Compare Eph. 1:19, vi-.ig; 
Col. 1:26, 2y, ii:2; i Tim. iii:9; Rev. xvii:5-7). 

There are few if any locked chambers, to which the key 
is not divinelv provided, and hung close by the lock itself. 
He might have put before us an open door. But it pleased 
Him both to incite and reward patient study, so he con- 
fronts us with closed doors so that truth may challenge 
study : yet He supplies the key, so that he who will search 
may not do so in vain. 

414 



XLVI. 
OCCULT REFERENCES AND INTIMATIONS. 



41S 



XLVI. 

OCCULT REFERENCES AND INTIMATIONS. 

A book proceeding from a divine author would natural- 
ly and necessarily be inexhaustible. It could not wear 
out like all hurnan books, but would always prove an 
inexhaustible mind where new^ discoveries are always 
possible and fresh treasures always reward search. Thou- 
sands of years have not revealed all that it contains even 
under most minute microscopic search and every day 
brings some new gem of thought to the surface and some 
new surprise to the student. 



416 



XLVI. 
OCCULT REFERENCES AND INTIMATIONS. 

PSALM XXIII. This psalm is most remarkable as 
expressing both New Testam-ent and Old Testa- 
ment conceptions of discipleship. Up to the end 
of verse 4, the figure is that of a sheep under care 
of the shepherd; from this point on, that of a son in his 
father's house, or at least a subject in the palace of a king, or 
a guest with his host. 

The precise difference in the two dispensations is thus 
here expressed. To the Old Testament saint God was a 
Shepherd ; to the New Testament saint. He is a Father, Sov- 
ereign, Host, all in one. And it is not accident, surely, that 
at the point of transition we find a table and an anointing; 
for it is at the table of the Lord that the O'ld Testament 
Passover passes into the New Testament Lord's Supper; 
and at the Pentecost Anointing that the disciple first appre- 
hends fully the Sonship in his Father's House. It is, fur- 
thermore, noticeable that the idea of a blissful immortality 
was reserved for the New Testament to unfold fully. It 
was but dimly hinted in the older times ; but after the Lord's 
Supper and Pentecost came to be clearly revealed and un- 
derstood. The Death and Resurrection of Christ, His As- 
cension and the coming of the Holy Spirit, were the neces- 
sary preliminaries to its full disclosure. So that this Psalm 
becomes a sort of enigma of both dispensations. 

Occult hints of the Trinity are found in unexpected forms 
and places, not only in that first consultation in the godhead, 
''Let us make man in our image after our likeness" (Gen. 
1:26), and in that strange union of a plural noun ''Elohim," 
uniformly with a singular verb ; but in the so-called "trisa- 
gion" — ''Holy Holy, Holy," in Isaiah vi 13, etc. 

In Matthew xxiii 17-10, our Lord forbids His disciples to 
call others, or themselves be called, "Rabbi" — "teacher" — 
"Father" or "Master." He uses three separate words, ''pa- 
ter/' ''didaskalos," and "kathegetosf' It would seem that 
the first specially refers to the Father, the second to Himself, 

417 



KNOWING THE SCRIPTURES. 

the Son; and the third to the Holy Spirit. God alone they 
are to address and recognize as Father, the Lord Jesus 
Christ, as ''Master," and the Holy Spirit, as Teacher. 

Dr. E. W. Bullinger points out that the name Jehovah is 
found no less than four times in the Book of Esther, in 
acrostic form, namely, in chapters i:2o; v:4; v:i3 and vii:/. 

Rev. Evert J. Blekkink, of Cobbleskill, N. Y., while veri- 
fying the references in the Hebrew Bible, noticed that in i 
Kings viii 42, there is a similar concealment of the name Je- 
hovah. 

"They shall hear of Thy great Name, and of Thy strong 
hand and of Thy stretched out arm." , 

The italics indicate that in which the Hebrew acrostic is 
found; and how it is in close connection with the express 
mention of the "Name." By way of representing the He- 
brew peculiarity to the English eye, he frames a couplet: 

The stranger shall Learn Of Righteous Deeds 
Wrought by Thy hand for Thy people's needs. 

Just as here, the initials of the name LORD appear, so, 
in that unique Book of Esther, the Hebrew reader sees 
the name JeHoVaH, twice in the natural order of the let- 
ters, LORD, and twice also, in reverse order, DROL. In 
two of these instances, it is the initials, and, in 
the other two, it is the finals that spell for us the 
Name. Owing, however, to the Hebrew lack of capital dis- 
tinctions, the eye does not so readily detect the singularity; 
though it is said that in three ancient manuscripts. Dr. Gins- 
burg has discovered the acrostic letters written in larger 
characters than the others. 

The peculiar manner in which th'e name was hid, would 
indicate the fact that none but the covenant people possessed 
the oracles of God, while at the same time the peculiar man- 
ner in which it was shown, would indicate according to the 
teaching of i Kings, that ^'the stranger" was yet to learn it. 
Hidden for the very purpose of being revealed, first to the 
Jew alone, afterward to the Gentile — and by Hirfi who is the 
Aleph and the Tau, the Alpha and the Omega, the first and 
the last, the beginning and the end. 

The Time Element in Scripture is often very important. 
Vast interests may lie between two consecutive sentences; 
two conspicuous instances will recur to every student's mind. 

418 



OCCULT REFERENCES AND INTIMATIONS. 

"In the Beginning God created the Heavens and the 
Earth." 

''And the Earth was without form, and void." 

No human being can tell how many millions of years may 
stretch between these two statements. The first tells of a 
beginning when God created the present visible order, but 
gives no hint as to when. The second tells of a condition 
of the earth when He began the present work of its prepara- 
tion for the abode of man. But, between the original pro- 
duction and the after reconstruction and preparation, all the 
ages seemingly demanded by geology, may be accommodated 
without violence to the narrative. 

Again, in Isaiah Ixi :2 : 

"To proclaim the acceptable year of the Lord"— -"And tEe 
Day of Vengeance of our God." 

No one who heard or read those words, as originally writ- 
ten or spoken, would have supposed that thousands of years 
would elapse between the two proclamations. But already 
about nineteen centuries have passed since the first procla- 
mation was made, when significantly our Lord, having read 
the first part of this double sentence, abruptly closed the 
Scroll, and sat down, saying, "This day is this Scripture 
fulfilled in your ears" (Luke iviig), but of the Days of 
Vengeance He made no mention then, nor until the close of 
His ministry (xxi:22), when He took up the unfinished 
strain and foretold of a coming time when this also would 
be fulfilled. 

Such examples should make us cautious how we infer 
that, because two statements are closely connected in Scrip- 
ture, they necessarily imply an equally close contiguity of 
events. 

In I Cor. XV. 20-25, four great events are sin^^^ularly gath- 
ered into one view : Christ's Resurrection ; afterward that 
of those who are Christ's at His coming; then the End of 
His Mediatorial Reign, and the destruction of the last foe. 
No one who first read this letter of Paul to Corinth could 
have told of the intervals that might He between these 
events. After all these centuries, the Saints' Resurrection 
has not yet come ; and beyond that lies the final conquest of 
Death as the last Enemy, and the Delivering up of the King- 

419 



KNOWING THE SCRIPTURES. 

dom may be the last in the series of events, beyond that age 
of ages, which seems to stretch even beyond the millenium. 
There are occult hints of a peculiar divine method of reck- 
oning time, as first found in connection with the institution 
of the Passover: 'This month shall be the Beginning of 
Months — the first month of the year to you" — literal^, "the 
head of months," first in rank as well as first in order. This 
was a marked change : the seventh month of the civil year 
becoming henceforth the first of the sacred or ecclesiastical. 
This simple decree affects all the whole after career of Is- 
rael, revealing a new philosophy of history, in God's reckon- 
ing of time when He ''writeth up the people" in His regis- 
ter (Psa. 1:6). This marks, also, for all coming time, the 
establishment of a Nezv Calendar, and includes several par- 
ticulars : 

1. A final break with Egypt. Hitherto the Egyptian mode 
of reckoning had controlled, the calendar being regulated by 
the inundations of the Nile. Now this last link was to be 
severed, and God's emancipated people was to be also a sep- 
arated people. 

2. A new starting point in history. During the Egyptian 
sojourn the nation was treated as civilly dead, and the Exo- 
dus was regarded as a national resurrection, and the begin- 
ning of newness of life — the paschal night, "a night to be 
much observed" — a birthnight with labor pangs (Ex. xii: 
42). 

Thus the common civil year was, in Jehovah's dealings 
with Israel, displaced, and a new era began, dependent upon 
their new relation to Him as His redeemed people. This 
prepares us to understand that new philosophy of history, 
already referred to, according to which all time in which they 
practically went back into Egypt, and lived in alienation 
from God and subjection to His enemies was treated as a 
blank and not honored with any recorded history. How 
significant that the Lord should in His reckoning take note 
only of the times when His people were so far loyal to Him 
as not to be abandoned to the oppressive rule of their ene- 
mies. 

The 490 years of Daniel ix :24, it is hard to make out as 
accurate unless certain years are omitted when the Hebrew 
people were practically indiiiFerent and disobedient. 

420 



OCCULT REFERENCES AND INTIMATIONS, 

However this may be, certain it is that, from the time of 
the rejection and crucifixion of their Messianic King, Israel 
disappears from the records of Holy Writ, especially after 
the judgment which destroyed their city and dispersed their 
nation. 

The deeper significance of all this it is not hard to read. 
Until we separate ourselves from sin, accepting salvation 
through the blood of sprinkling, we do not even begin to 
live and to walk with God, but are dead in trespasses and 
sins. However, in men's eyes active and successful, in God's 
eyes we are nothing and have done nothing. Despite all ac- 
cumulations of wealth and learning, honor and fame, we 
are as He judges us, poor and destitute and dead, having 
not even seen life ; and any day not spent with God and 
for God has no entry in His Book of Remembrance. This 
is God's unique philosophy of history. 

Thus God has also His own calendar. He reckons time in 
a way of His own, and in writing up history often leaves 
great gaps of silence, chasms of oblivion, where there is 
nothing worthy of a record. Some of the period of years 
cannot be made out as accurate without some such omissions 
or additions as may make His chronology correspond with 
man's. The long centuries of sojourn in Egypt have practi- 
cally no record, nor have the forty years of desert journey- 
ing when His people were under the ban; between the two 
encampments at Kadesh Barnea, little more than a bare list 
of stations ! The four hundred and eighty years between tha 
Exodus and the temple building referred to in i Kings vi:i 
seem to fall short of the actual time computed to be 573 
years, by some ninety-three years. But there were just that 
number of years during which they were given over to cap- 
tivity to their foes as recorded in the book of Judges, as fol- 
lows: Mesopotamia, 8; Moab, 18; Canaan, 20; Medea, 7; 
Philistia, 40=93. Is this the explanation of an apparent 
discrepancy? If so, it not only solves an enigma but reveals 
a principle of God's philosophy of reckoning. 

This God of the Bible has His own mathematics. "One 
day is with the Lord as a thousand years, and a thousand 
years as one day" (2 Peter iii :8). "In His sight, a thousand 
years are but as yesterday when it is past, or as a watch in 
the night" (Psalm xc!4). He is not limited by man's no- 
tions of numbers. "One can chase a thousand, and two 

421 



KNOWING THE SCRIPTURES, 

put" — not tzvo thousand, but ''ten thousand to flight" 
(Levit. xxvi:8). In His addition table in this case one 
and one make not two but ten. 

As we have found in our studies, there are many proofs 
that the God of the Bible has His own Grammar. The word 
''Elohim," translated "God," is plural, but it is always joined 
to a singular verb, as though to hint that, while there are 
three persons in the Trinity, they are not three Gods, but 
one God, and so take a singular verb. The gender, number 
and case of nouns, and the voice, mood and tense of verbs 
are never found used in the Word of God without a reason 
which often only close study unveils. 

He has also. His own Lexicon. He uses language 
in a way of His own. For example, in Numbers xxi. He 
calls His pilgrim nation, 'Tsrael" up to the point where their 
rebellious murmurings began; then, seven times, only "the 
people," until they are penitent, humbled and restored to His 
favor; and then, "Israel" nine times — it is "Israel that" set 
forward, "sang this song," "sent messengers to Sihon," 
''smote him," and "possessed his land," "took all these 
cities," and "dwelt in them." Surely there can be no acci- 
dent in such reservation of the elect name for the time when 
they were obedient ! 

The Word of God thus hints that this unique and soli- 
tary Being had His own "ways" of thinking and doing ev- 
erything. 

There are also occult scientific intimations and forecasts. 

The Bible, without being a scientific treatise, cannot avoid 
incidental references to scientific subjects, and, whenever it 
touches the domain of general knowledge and universal fact, 
reveals the omniscient mind, which is behind it, as the gener- 
al intelligence of an author shows itself in the treatment of 
special themes. Knowledge cannot be hid, and He Who 
made the universe never could betray ignorance of His own 
handiwork.* 

There are in the universe at least Ten Great Forces, to 
which the Scriptures more or less clearly refer, which 
may be studied in a definite order, beginning with the lower 



*This department finds ample treatment in the author's 
"Many Infallible Proofs," "God's Living Oracles," etc. 

422 



OCCULT REFERENCES AND INTIMATIONS. 

and more material, and ascending to the higher and more 
subtle and spiritual. The study of them and especially of 
their correspondences and mutual relations will amply re- 
pay any amount of pains and patience. 

1. Gravitation, or tendency of bodies to move toward a 
center. 

2. Cohesion and Adhesion, or mutual attraction of parti- 
cles. 

3. Crystallization, the subtle force that determines sym- 
metry. 

4. Chemical affinity, the force that promotes new combi- 
nations. 

5. Vegetation, or the force which develops vegetable life 
and growth. 

6. Animation, the essential life principle in the animal 
realm. 

7. Ratiocination, the force that regulates the reasoning 
process. 

8. Emotion, the affectional force that corresponds to heat. 

9. Resolution, or the volitional force residing in the will. 

10. Spiritual Affinity, the force that unites holy beings. 

Light, Heat, Actinic Life, Electricity, etc., appear to be 
modes of motion, largely entering into all the operations of 
the material universe. 



423 



XLVII. 
PICTORIAL HELPS TO IMPRESSION. 



42s 



XLVII. 

PICTORIAL HELPS TO IMPRESSION. 

Every sense has its own cbannel and stream of sensa- 
tion and sense perception, and when one sense is obscured 
or blunted, the others are usually quickened. It is as 
though the stream, blocked in one direction pours greater 
volume in another. Hence appeals to the eye help im- 
pressions through the ear, and both stimulate the imagin- 
ation. Pictorial and visible helps are especially useful to 
the young or to minds as yet untrained for more severe 
processes of thought. 



'426 



XLVII. 
PICTORIAL HELPS TO IMPRESSION. 

VISIBLE form or representation addressed to the 
eye is found greatly helpful both in the impres- 
sion and retention of ideas. Hence the value of 
charts, maps and drawings in connection with 
scripture study and exhibition of truth. 











HOLY OF HOLIES 






MERCY SCAT 






ARK 






SECOND VEIL 






GOLDEN 






ALTAR OriNCENSS 






HOLY PLACE 


: 




:gol 

CANO 


DEN TABLE 




lE WICK SHEW BREAD 




1 






FIRST VAIL 




hM/tM 


OUTER COU 


RT 

7 








,;;aRAZEN 


1 




ALTAR 


[ ^ 


^ ■ \j 1 



427 



KNOWING THE SCRIPTURES. 

A few examples will suffice, as this matter also has ampler 
illustration in another volume from the same pen.* 

An outline of the Tabernacle and its Courts is of primary 
importance not only in the understanding of the structure 
itself but in the interpretation of numerous scripture refer- 
ences to it and its various articles of furniture, as in He- 
brews ix, etc. 

We add a General Summary of Teaching from Romans 
to Thessalonians. 



"^^f/, 



Oa 




From "In Christ Jesus," published by Funk & Wagnalls. 

The drawing that follows is meant to show how the 
earthly life of a disciple is, at all vital points, represented by 
and identified with some corresponding experience in the 
career of the Lord Jesus Christ. The semicircle hints the 
whole scope of Christ's experience from His incarnation to 
His final enthronization. The central vertical line indicates 
the method and principle of the union and identification of 
the believer with his Lord, namely. His ascent to Heaven 
and the descent of the Spirit, these two great facts linking 

'^'The Bible and Spiritual Life," Gospel Publishing House, N. Y. 

428 



PICTORIAL HELPS TO IMPRESSION. 

Heaven and earth. The base horizontal hne stands for the 
daily earthly walk of the believer as essentially one with the 
Christ-life, which spans it from beginning to end like a 
rainbow. The various radii are intended to mark the 
parallel experiences of the believer with those of his Lord, 
at every point. It is hoped that such diagram, however im- 
perfect, may impress on the mind the truth addressed to the 
eye. 



^oP ^lON J oy 




THE EARTHLY WALK OF THE BELIEVER IDENTIFIED WITH CHRI5T 



A chart of Dispensations is also very helpful. Dispensa- 
tional truth is doubly important ; it serves both for the in- 
terpretation and illumination of Scripture. All history is a 
plan of God, in which two factors are prominent: 

God, in judgment and mercy; law and grace; 
Man in disobedience and condemnation; faith 
and obedience. 



There is no hope save in divine management and mastery ; 
for man has always been a failure. Dispensations express 
and exhibit God's ways of successive dealing with man in 
successive periods and experimental methods. 

Certain distinguishing marks characterize every dispensa- 
tion, and in something like the following order : 

A new advance in clearer, fuller revelation of God and 
truth. 



KNOWING THE SCRIPTURES. 

A new decline in man's faith and faithfulness toward 
Him, 

A new assimilation to the world and amalgamation 
with it. 

A new advance in a worldly and godless type of civiliza- 
tion. 

A new parallel development of good and evil — wheat and 
tares. 

A new apostasy or practical denial of God and His truth. 

A new crisis of judgment, a catastrophe of destruction. 

These particulars may all find illustration in the antedilu- 
vian era. It began with a Messianic promise and the in- 
stitution of worship and sacrifice. There followed rapid 
declension and departure from God ; then the practical wed- 
lock between the sons of God and the daughters of men, 
with a gigantic race of men of renown but godless. Wor- 
shippers of God and idolaters grew side by side, until the 
apostasy was so prevalent that but one righteous family 
remained, and the flood swept away mankind. 

This general historic outline has been strangely repeated 
in every successive dispensational period. It is still accurate 
as the type of the present Christian dispensation. This open- 
ed with Pentecostal Light; there was even in the apostolic 
age rapid spiritual declension ; the church became worldly 
and lost separateness ; a great imperial civilization devel- 
oped, but introduced the Dark Ages spiritually ; the parallel 
development of wheat and tares still goes on; the final 
apostasy from the faith is even now alarmingly progress- 
ing; and it only remains for Christ's Coming to bring the 
catastrophe of judgment. 

Many attempts have been made, familiar to most Biblical 
students, to represent God's dispensational dealings with 
man under law and under grace, and all follow essentially 
one scheme. Between the Eternity Past and the Eternity 
Future, the whole duration or period of time is usually 
divided into at least five subordinate periods: 

I. Creation to Deluge. 2. Deluge to Abram. 3. Abram 
to Christ. 4. Christ's Advent to Millennium. 5. Second 
Advent to the End. 

430 



PICTORIAL HELPS TO IMPRESSION. 

There is general accord in the following scheme of dis- 
pensations as in harmony with the Word of God: 



I. 


II. 


III. 


IV. 


V. 


VI. 


VII. 


In Paradise. 


Antediluvian. 


Postdiluvian. 


Abrahamic. 


Mosaic. 


Church, 


Kingdom. 


Creation 

to 

Fall. 


Fall 

to 

Deluge. 


Deluge 

to 
Abram. 


Abram 

to 
Moses. 


Moses 

to 
Christ. 


Christ 
to 
Second Ad- 
vent. 


Second Ad- 
vent to 
End. 




About 1650 
years. 


About 450 
years. 


About 450 
years. 


About 1450 
years. 


20C0? 


1000? 



We add a drawing of the Triclinium, or threefold reclin- 
ing table, used at meals and probably such as our Lord sat 
at in the Passover Supper. 







JOHN CHRIST JUDAS 








2 13 








MIDDLE 










TABLE 








12 


7 8 9 










6 




LOWEST 
ROOM 


11 




5 


HIGHEST 
ROOM 




10 




4 





TRICLINIUM. 

If this be correct, it shows by the numbers which were 
the chief seats and why James and John had asked to sit 
"at the right hand and left hand ;" what is meant by ''sitting 
down in the lovv^est room" and being bidden higher; and 
how our Lord could give a sop to Judas at the table, as next 
to Him on the left. If this chart be accurate, as we be- 
lieve, it explains many another reference in the Word. 



431 



PROPHETS nr ISRAEL'AND judah. 
JTTaBLE of the Piophets, showing wlien they prophesied-*^ 



■ 

KrsGS OP 

JVTDAM,' 

B.C. 


a 

< 


< 




< 


< 

6 


O 

1-3 


o 
< 


a 

E 

■< 

o 


< 

z 

o 

1-S 


< 
o 


< 
15 


s 

5 

•< 


< 
5 

c 


< 

o 

■< 


< 

< 


< 

< 


KrsGs op" 


Amaziah, 839 












— 


— 


— 


-- 
















Jeroboam IT., 825 


BIO 
























r 


■ 


Uzziah, 810 












1 


-1- 


~ 


















?Tfl T-.-i 












1 


















'On 










-- 




















Interregnom, 784 






' 




























Menahem, 772 


Tan 


_ _ 




























■ 


PekahiaTi, 761 


Jotham, 7oS 


_^ 




— 


1 


— 


— 


— 


— 


-- 














Pekab, 759 


Ahaz,742 
















•Ton - 


— 


— 


— 


" 


-- 














Ad arch J-, 739 


Hezekiah, 727 


-- 


—- 







i 






. 






Hosea, 730 




— 


— 


— 


— 


— 


a 

•o 
<^ 

«3" 

o 

1 

r 

1 

5" 

t 

a" 
<n 

, 1 

1 1 

b 

^ilalachl, between 
436 and 420. 




-- 


— 


Manasseh, 69S 










i 




J. 




— 


— 


— 


— 


— 


- — 





— 


— 










— 


— 


Amon, 643 
Josiah, &a 






Pl'V) 


























eor> 










1 


— 





"1 

T 








— 


— 


Jehoahaz, 610 

e-in 




-- 




-- 


— 


Jehoiakiin, 610 
600 




Jeconiah, 599 




Destruction of 
Jerusalem, 5S3 
580 




_ 




560 -^-•'-^■^-^-■-. 

VtO — « u . 1 


— 


— 


-- 


5-10 " "^ 










' — 





Zerubbabel, 5.36 
5-->Q ^ 
































T 


I 


- * 


KJO . ^ .. 



























































The date after each kind's naoie indicates the commencement of Ms reign, 
Joel is placed twic.e, as'it.is doabtful at vi'hiQh. period h e lived. - 



N*^Fr9m ADjpu' Bible Saui-ioai.^ 



^ABLE OF COMPAEATWe! CHEONOLOGlT 

^OWifig tRe ascertained or probable time wheii the /ratious^ pg5fti^®;6flEl' 
iJew Testament were written, and the corresponding events in the historj^ 
~"lnteiTOgation points mark the more doubtful time? of, events. 



A.1 

93 


PetlteCOfit Tiberius. Emp 


X 


X 


> 

6 


a. 
o 
O 






a 
o 
o 


1 


a 

A, 


o 


5 
ft, 


a 


g 

^ 




■ 9) 

< 




1-5 




1-5 


a 
c 

1-5 


a 
o 

>-5 


o 

•-3 
»-4 


> 


34 


Lame Man, Saiihedr 


m 












35 


Ananias, etc., Stephen 














































36 


( Persecution, Philip 


,E 


V. 
































■' 










1 Conversion, Savl 














































37 


Caligula Emperor 








; 












/ 












, 














39 


Paul in Arabia 37-39, 


Da 


ma 


scu 


s. 


Je 


ru 


sa 


em 


,T 


are 


us 
























40 


Paul in Syria. Peter 


at 


Jo 


PP 


a 






































41 


Claudius Emperor, Ly 


dd 


a 




















k. 


M 


AT 


TH 


EW 


'8 


Go 


SP 


EL 


— 


— 


42 


Paul in Cilicia. Cesar 


ea. 


Co 


rn 


eli 


us 
















43 


With Barnabas y-**' 
















































In Syrian Antioch ■' 








































1 






44 


Paul, Barnabas: Anti 


oc 


h 


































, 










James(elder) beheaded 


. P 


ete 


r i 


n 


Pr 


i§o 


n. 


U 


ero 


d 


A? 


gri 


PP 


a 


die 


S 














45 


Paul, Jerusalem, 2d ti 


me 








































' 






Antioch; fi.st tour, wit 


h 


Ba 


rn 


ab 


as 


an 


d 


Ma 


rk, 
tio 


b 
ch 


eg 
(Pi 


un 

sid 


K 


— 


— 


— 


— 


— 


— 


— 


— 




4t) 


Via Seleucia toSalam 


ie. 


Cy 


pr 


us, 


Pe 


rg 


a. 


An 


,47 


Iconium, Lystra, Der 


be, 


A 


nti 


oc 


h 


(S 


yri 


a) 






48 


, 49. " Long time " at 


An 


tio 


ch 








































.50 


CouncilJerusalem. P 


aul 


's 


th 


ird 


vi 


sit 


































51 


Paul's second tour, wi 


th 


Sil 


as. 


Ti 


mo 


th 


y. 


Lu 


ke, 


th 


ree 


a 


nd 





ne- 


ha 


Jf 


ye 


ars 








52 


Galatia, pv-ilippi,Thes 


sal 


oni 


ca, 


Be 


rea 
















L 


UK 


e's 


G 


OS 


PE 


L 


— 


— 


» 


53 


Athens pORINTH. 


























54 


Nero V^ year & half 


® 


® 


Ep 


he 


su 


s. 


Ce 


sar 


ea. 


Je 


ru 


sal 


Cm 


4 


th 


vis 


it, 


A 


nti 


oc 


h 




54 


Paul's third tour 








































Galatia, Phrygia 








— 





— 


— 


— 






— 


— 






















55 
"56 
57 
58 


H PHESUSi 

^ . ,. Macedonia 
Cormth 


Co 


rjn 


} 












— 


— 


— 


— 


— 


1 


@ 


f 




¥ 


— 


— 


— 


— 


— 




~ 


— 


— 
































© 




■" 






— 


^ 










59 


Macedonia, Troas, 


Sy 


ria 
















' 


















V 


z 


59 


Jerusalem (5th and las 


as 

i 

rd 


Fe 
Fc 

Ag 
om 


Fe 
Ux 

itu 


iix 

8 

pa 
J a 


II. 
me 


Ma 


< 

ita" 


— 


— 


— 


— 




— 




m 


— 


-5. 


— 


— 


— 


-^ 


C2 


Seized— sent by Lysi 

QAPTIYITY UESAREA 


Paul at Rome. Marty 


8* 






® 
























,C3 
64 
64 


pirst imprisonment 
^ Spain, Britain? 


tw 


oy 


ear 


s 


— 


— 


— 


— 


@ 
ter 


~B 


® 


• 


















1 
1 


@ 








OS 








_ 


Persecution Nero 












"Cr 


efe 


— 


Pe 


ab 


ylo 


n 

M 

m 


AR 


K« 

US 


G 

® 


PE 


L 


— 


05 


On way to Jerusalem 


lea 


VC6 


Ti 


tus 


at 




From Jerusalem to C 


olo 
rin 


sse 
th" 


. P 


hi! 


'P 
? 


pi 
1 


— 


Ti- 


op 


hi 


mu 


s a 


t 

1 




Winter, Nicopolis, Co 


^'^""^^ MarlvrdomPa 
iNero dies, yjalba 


ul 


an 
1 


d"" 


Pe 


ter 


-«-'i 


Otho. Vitellius Vespa 


sia 


n 














■? 










9 


70 


Jerusalem taiien by T 


tu 


i. 


T 


em 


pie 


b 


ur 


nt 


















Go 
® 


SP 


EL 

• 
< 


• 


79, 


Vespasian dies. Titus 






























Jo 


HN 


'8 ^ 


8K 


o 94. Domitian succ 


e^- 


Js 


Pit 


as, 


8! 




















-H 


Second Koman perscc 


uti 


an 


























— 


■SB! 


— 


±4 


Verva ctiiperor 


■■: 














> 














lOOJ 


John^dlcs natural de 


at 


\\ 








MBM« 


aiSfa 


aw» 


•nKS 


T~r 


•""» 


israr 


1 1 




I 






1 



Xgpn je^ A)j>}ipvi?»Md »«tbctefc#jM!iy 



XLVIII. 
THE HUMOROUS ELEMENT IN SCRIPTURE, 



435 



XLVIII. 

THE HUMOROUS ELEMENT IN SCRIPTURE. 

Humor has its legitimate place, province, and office, 
even in sacred things. Being on® of the faculties in man, 
it affords a medium and a channel of approach and ap- 
peal. Ridicule is sometimes a keener and more effective 
weapon than argument — the only answer which some as- 
saults on truth or errors in teaching and practice deserve. 
But, like other sharp weapons, it requires careful hand- 
ling, and it is one of the marks of perfection in the Word 
of God that we are instructed by example as to its 
proper uses and the avoidance of its abuses. 



436 




XLVIII. 

THE HUMOROUS ELEMENT IN SCRIPTURE. 

IBLICAL examples might be collated of every sort 
of weapon to be found in the whole armory of 
humor — wit, satire, irony, retort, ridicule, raillery, 
drollery, play on words — these and other forms of 
the ludicrous are employed by prophets, apostles, and some 
of them even by our Lord Himself, as means to rebuke 
and expose error and wrong and vindicate truth and right. 
One man at least is evidently meant as an example of mis- 
chievous abuse of the ludicrous — Samson — who is the rep- 
resentative wag of scripture, in whom humor runs mad, the 
element of the ridiculous in this case being carried to the 
extreme, as if for warning. But in general the use of 
humor is carefully restrained and restricted within its law- 
ful domain and province. 

Samson after his slaughter of the Philistines celebrated 
his victory by a play on words — the original word for "ass" 
and "heaps" being nearly the same. Wordsworth reproduces 
the poetic paranomasia thus: 

"With the jaw bone of an ass, a mass, two masses," etc. 

• 

A Jewish student suggests — ""/ ass-ass-inated them" as an 
approach to the witty original. 

What awful sarcasm when Hezekiah, finding the children 
of Israel still burning incense to the brazen serpent, seven 
hundred and fifty years after it served its purpose, broke 
it in pieces and contemptuously called it "Nehushtan" — 
a mere piece of brass! (2 Kings xviii:4), Ewald para- 
phrases it "the Brass God." 

The Gileadites compelled the Ephraimites, at the fords 
of the Jordan, to pronounce a Hebrew word, "Shibboleth." 
The Eastern tribe seems to have had a dialectical provin- 
cialism in the utterance of this word, and the Ephraimites 
could not bring their organs to pronounce it, but said "Sib- 
boletli." The former word means a "stream," and the lat- 

437 



KNOWING THE SCRIPTURES. 

ter a ''burden, " and the test word was naturally suggested 
by the locality of the stream. A Frenchman finds similar 
difficulty in pronouncing the diphthong ''th" (Judges xii:6). 

There seems here a designed reference to the paltry dif- 
ferences which often array men against each other and 
lead even to persecuting hatred. The word ''Shibboleth" 
has passed into our language to indicate the test word, pet 
phrase, or trifling pecuHarity which becomes the watchword 
of a party or the test of orthodoxy, and may give rise to 
bitter warfare between sects and persecuting bigotry and 
intolerance. The difference between the two words v/as 
that of a mere aspirate — the sound of "h," and the inability 
to sound it doomed them to death. How like the contro- 
versies of the ages ! 

What a bitter irony is found in that sentence applied to 
the idolater: ''He feedeth on ashes!" (Isa. xliv:9-2o; 
Jer. x:i-6.) 

He hews down a tree — cuts up a part of it for fuel for 
his fire, to warm himself and cook his food ; and of the 
residue he carves a wooden god to worship — he does not 
see that he is trying to feed his soul on ashes — that the log 
he burns and turns to ashes is identical with the god he 
adores. Can a god be burnt upon a fire ? or such a god feed 
the worshipper with anything better than the ashes which 
is all that remains of him? 

The Bible sometimes makes even History humorous — as 
in poetic retribution in which with all the tragedy there is 
a hint of comedy. Compare Judges 1:5-7, where Adoni- 
bezek who has made seventy captive kings with thumbs and 
great toes cut off, pick up food under his table like dogs, 
has his own hands and feet maimed in exactly the same 
fashion. 

Or, far more signally, watch the irony of History, when 
Haman who built a gallows of great height to hang 
Mordecai, himself first swings from it with his ten sons! 
The reader can scarce suppress an outburst of laughter 
when, before the final catastrophe, this dastardly autocrat 
asks, "What shall be done to the man whom the King de- 
llghteth to honor?" Thinking himself the favorite, Haman 
lays out a roval programme of distinction — not stopping 
short of the King's own charger, apparel and crown, with a 
princely herald to go before and publicly proclaim his high 

438 



THE HUMORO US ELEM'ENT. 

estate. And then what a sharp turning point in his scheme 
when the monarch quickly repHes — *'Yes ! that is the thing 
to do ! carry out that very programme — only let it be you 
. that do it to Mordecai !" 

The writings of Solomon are full of subtle humor. 

Proverbs vi :6. Go to the ant, thou sluggard, consider 
her ways and be wise : which having no guide, overseer, or 
ruler, provideth her meat in the summer and gathereth her 
food in the harvest. 

This is no error in Entomology. The AUa Providens, 
Atta Barbara and Atta Struct or are not carnivorous but 
herbivorous. They prepare the soil, plant seed, weed out 
the soil, reap and store the crop, and when the grain gets 
wet, bring it to the surface and dry it in the sun. 

The emphatic word is ''sluggard" — and the ant is put 
before us as an example of industry and energy. Don't lie 
abed and dream or fold your hands and mourn that you 
have not much brains. Neither has the ant, but what 
brain it has is all gray matter, and not putty. Get up and go 
to work. Make the most of what you have. What you need 
is the formic acid of a persistent effort. No matter if you 
are very small and black and live in an ant hill, if you have 
only grit. The ant is famous for industry, energy, ingenu- 
ity, economy; for division and combination of labor. 
Whether as masons, agriculturists, carpenters or carvers 
of wood they furnish examples for admiration and imita- 
tion. 

Where no oxen are the crib is clean ; but much increase is 
by the strength of the ox (Proverbs xiv:4). 

The lesson is simple ; if you keep no oxen you will have a 
clean crib — no fodder to furnish, no litter to clear away; 
but you cannot avail yourself of the strength of the ox, 
and the increase it brings. 

Occupation is the ox. To do Hard work«costs something, 
but it also counts for somethine; it is easier to be lazy, but 
it is hard to go hungry. To do nothing gratifies indolence, 
but indolence has no reward in attainment or accomplish- 
ment. Better buy an ox and feed him than to have no ox 
when you have a field to plough or a load to pull. There is 
a life of contemplation that is in a sense cleaner than one of 
action; it keeps us away from the turmoil and dust of the 

439 



KNOWING THE SCRIPTURES. 

field and street; but it forfeits the increase of work done in 
the world for the world's good. 

A living dog is better than a dead lion (Ecclesiastes ix: 

4). 

Founded on popular estimates of the dog and lion in the 
East, the dog, wild and wolfish, slave of beastly vices, being 
held very low — the lion, strong and majestic, ranked as 
king of beasts. 

A lower order of man, inspired by a purpose, is better 
than the highest in rank, unfitted with an aim. When 
cyphers precede the units they diminish their value; when 
they follow, they increase it. 

Society is an incHned plane — down which the dead lions 
slide, and up which the living dogs climb, and they pass 
each other on the v^-ay. Down from the highest plane drop 
those who are inert and purposeless, who have not enough 
manhood to maintain themselves where God has placed 
them; up from the lov\xst level rise those whose innate 
nobleness and resolution are superior to their natural and 
social position. 

Wisdom is better than weapons of war (Ecclesiastes 
ix:i8). 

This is the conclusion of a little allegory (verses 14-18) : 
the allegory of a little city, and a few men within it; and 
there came a great King against it and besieged it and built 
great bulwarks against it ; and there was found in it a poor 
wise man and he by his wisdom delivered the city. 

The little city is the family, the church, the state, or even 
the little city of the man's own self. The great King with 
all his host is the Devil ; and the poor man is simply a wise 
heart. The pen is mightier than the sword — ^brains stronger 
than brawn. One wise man oflPsets an army of mere fools — 
right is stronger than might. As Bacon said, knowledge is 
power. The man of talent and tact, who has insight to see 
what is needed, and the foresight to suggest the remedy, is 
the salvation of society. After nations have wasted mil- 
lions in war, it is the sagacity and capacity of a few wise 
men that suggest the basis of a permanent peace, and the 
same counsels called in earlier might have saved war's 
awful cost. 

If the iron be blunt and he do not whet the edge then 
must he put to more strength (Ecclesiastes x:io). 

440 



THE HUMOROUS ELEMENT. 

"A whet is no let." Sharpness is a form of strength. 
The purpose of education is to whet the iron — not a dead 
mass of accumulations, but power to work with the brain. 
Arnold would have the boy study Latin "not for what he 
would do with the Latin, but for what the Latin would do 
with him." Culture is a form of force. A sharp weapon 
enables us to do as much work with much less muscle. 

Education whets and sharpens the dullest tools and helps 
the workmen to excel and surpass those who have more and 
better tools, but do not use the grindstone. 

The maxim of a heathen moralist is true that "Ridicule 
sometimes cuts deeper than severity," and is amply illus- 
trated in the books of Proverbs and Ecclesiastes. 

"A sluggard who dips his hand into the dish, will not 
so much as bring it to his mouth" ; and "will not turn him- 
self in bed but must be rolled over by others" like a door 
that cannot turn itself (Prov. xxvi:i4-i5). This is biting" 
sarcasm. 

Again, among the four unendurable things, are instanced 
a servant who becomes a sovereign, and carries the servile 
spirit into his rule ; and an ugly "woman who comes to be 
married" (xxx:2i-23). 

Again Solomon compares one who meddles with others' 
strife to a man who grasps a dog by the ears — he can 
neither safely hold on or let go. 

Paul often betrays a keen sense of humor, as for ex- 
ample in some of his paradoxes: "Idle tattlers and busy- 
bodies" (i Tim. v:i3) — people at the same time idle, as 
to all that was good, and industrious about all that was 
evil — hands hanging down for want of work, but tongues 
always swinging with gossip — active in meddling and mis- 
chief making. 

He refers to those who, loving fables more than facts, 
and having itching ears, "heap to themselves teachers,'* etc. ; 
the metaphor is amusing for it refers to swine that, hav- 
ing the scurvy, seek relief for itching ears by rubbing them 
against stone heaps. 

Listen to an instance of divine sarcasm ! 

"The Lord shall have them in derision" (Psalm 11:4). 
His foes conspire to defeat His plans and burst the cords 
of His restraints and overturn His throne : but He only 
derides their impotence as though with a watering pot they 

441 



KNOWING THE SCRIPTURES. 

would put out the stars, or seek to plant their shoulder 
against the burning orb of the midday sun and roll it back 
into night ! 

Again: "The Lord shall laugh at him: For He seeth 
that His day is coming" (Psa. xxxvii:i3). 

He sees the wicked plotting to upset the foundations of 
justice, but He laughs at his folly and patiently waits the 
day of retribution when Righteousness shall triumph. 

Isaiah v 17 is a fine example of most exquisite use of play 
on words. Jehovah "looked for judgment, but behold op- 
pression; for righteousness, but behold a cry." No trans- 
lation can convey the beauty of the original. He looked 
for meshpat but lo ! mespach; for tsedakah but lo ! tseakah." 
Observe the point: He looked for cultivated grapes and 
found only wild grapes. The difference between the two 
is one of flavor not of appearance. Externally a close re- 
semblance, but internally how unlike, and, to express this, 
in both cases two words are chosen, so similar in letters and 
sound as to be almost undistinguishable but meaning oppo- 
site things. We might convey some idea of this by a sim- 
ilar use of terms though not an equivalent; He looked for 
equity and lo, iniquity ; for a sceptre and lo, a spectre. 

What withering irony was that of our Lord! 

Many good works have I shown you from My Father: 

For zvhich of those works do ye stone Me? (John x:32.) 

If the blind lead the blind, both shall fall into the ditch 
(Matt. xv:i4). One has only to see Tissot's picture to 
realize the awful irony of these words. It portrays a 
procession of blind men, each with his hands on the shoul- 
ders of the man before him, all stumbling forward over un- 
seen obstacles, and the foremost just plunging into a deep 
ditch. 

"He that is without sin among you, let him first cast 
a stone at her" (John viii:/). What sarcasm that drove 
those accusers out one by one, self-convicted and con- 
demned ! 

"Go ye and tell that fox" — Herod (Luke xiii :32). In one 
word He described Herod — ^his cunning, subtlety, cruelty, 
and dissimulation. No animal is more famous for slyness 
and ingenuity both in artifices for obtaining prey and avert- 
ing capture. 



442 



XLIX. 
FINDING HID TREASURE IN GOD^S WORD. 



443 



XLIX. 

FINDING HID TREASURE IN GOD^S WORD. 

This is one of the richest rewards o£ truly knowing 
the scriptures. No other book proves such an exhaust- 
less mine of precious treasures to those who are content 
to delve deep into it. It is a field for endless study and 
ceaseless discovery, and the humblest believer may find 
hid treasure never before dug up by any other, and there- 
fore peculiarly his own. No more unanswerable proof 
of the divine origin of the Bible can be found than this 
capacity to reveal to every devout reader something 
absolutely new. 



444 



XLIX. 

FINDING HID TREASURE IN GOD'S WORD. 



T 



HIS conception of the Word of God as a treasure 
house is a ruling thought of Psalm cxix, where 
we constantly meet such expressions as these : 



"I have rejoiced in the way of Thy testimonies 
as much as in all riches" (14). 

"Open Thou mine eyes that I may behold wondrous 
things out of Thy law" (18). 

"Make me to understand the way of Thy precepts" {2'/). 

"The law of Thy mouth is better unto me than thousands 
of gold and silver" {^2). 

"Thou, through Thy commandments hast made wiser than 
my enemies/' I have more understanding than all my 
teachers; I understand more than the ancients (98, 99, 100). 

"How sweet are Thy words unto my taste" (103). 

"The entrance of Thy words giveth light" (130). 

"I rejoice in Thy word, as one that findeth great 
spoil" (162). 

These are a few specimens only of what the psalmist 
found in searching the Word of God. All figures are ex- 
hausted to describe it — a flood of light and joy; more un- 
derstanding than all his enemies, teachers or ancient sages ; 
food both nutritious and dehcious ; wondrous things, all 
riches, thousands of gold and silver, great spoil, etc. The 
whole Psalm contains at least fifty such tributes couched in 
every form of speech. 

Hence the prayer, "Open Thou mine eyes ;" and the prom- 
ise so often repeated, that they who search the scriptures 
shall find the testimony of Christ, the witness to themselves, 
and the secrets of holy obedience and experience. 

The plan of God is that the reverent study first to know 
and then to do the Will of God as herein set forth shall have 
a reward so ample as to be inexpressible — "visions and reve- 
lations of the Lord." 

445 



KNOWING THE SCRIPTURES. 

Compare such scriptures as the following: 
Matthew xi:25, 26; John vii:i7; Rom. xi:25-36; i Cor. 
ii; I Cor. xii:i-3i; i Cor. xv:i4-2i; Ephes. 1:15-23, etc. 

He who would find the hid treasure must observe the 
laws of uniqueness. 

Whatever stands alone in scripture may be assumed as 
having special importance. Not only does its presence in 
the Word imply a purpose, but its solitariness shows that 
such purpose is to be discovered within itself, because it has 
no co-related scripture. It is rieant to be complete, having 
some function of its own not shared by other parts of the 
Word, and will reveal some special symmetry and unity. 
This is another illustration of that universal law that noth- 
ing in scripture is aimless or useless. 

That is always unique which stands alone and by itself, 
either in quantity or quality, in kind or singularity. 

For instance where any person, fact or subject has but 
one mention in scripture it is usually designed for emphasis, 
and the lesson to be conveyed is also unique. Like a single 
spot of bright color which may give to a dark picture a 
vernal touch, or a solitary ornament in a building- which 
may complete its whole design, so a solitary m.ention of a 
person or an event may contribute a necessary element to 
the whole body of scripture teaching. 

A word which is used but once generally has some unique 
force. ''Avouch," found only in Deut. xxvi:i6, 17, carries re- 
markable significance. By declaring Jehovah to be their 
chosen God, the people of Israel evoked His responsive 
declaration that they were His chosen people. This double 
avouchment or avowal is a sort of bridal vow, in which each 
partly plights troth to the other in a marital covenant. This 
thought, from this point on, pervades scripture, that such 
an affirmation on the part of either God or man evokes and 
elicits a responsive affirmation from the other. Of 
Jehovah's challenge and man's response, Psalm xxvii :8 
is a good example; also the call to Samuel and his answer. 
Of man's appeal to God and God's response, Pentecost is 
the most conspicuous illustration. But all avouchment of 
Jehovah is sure of a counter avouchment on His part. 

The prayer of Jabes stands alone (i CHron. ivtg, 10). 
And Jabez was more honorable than his brethren: and 

446 



FINDING HID TREASURE. 

his mother called his name Jabez, saying, Because I bare 
him with sorrow. And Jabez called on the God of Israel, 
saying, Oh that Thou wouldest bless me indeed, and en- 
large my coast, and that Thine hand might be with me, and 
that Thou wouldest keep me from evil, that it may not 
grieve me ! And God granted him that which he requested. 

This is all we know of Jabez. He was a son of sorrow, 
like Benjamin. But he was distinguished above his brethern 
by a high sense of honor. 

This prayer bears careful study, and is recorded for a 
permanent purpose, as a lesson for all time. There are four 
petitions here and they are very comprehensive: 

1. The initial request, which includes all the rest is for a 
True Divine Blessing. 

2. A second request is for enlargement — "that Thou 
wouldest enlarge my coast," which seems to be equivalent 
to an increased measure of usefulness. 

3. That God's Hand might be with Him-*-an expression 
which in the Word of God always carries the idea of Divine 
strength and co-operation. 

4. That he might be kept from evil that it might not grieve 
or overcome him, which is a petition for a sanctified char- 
acter and life. 

These four requests might be expressed in a way to show 
more completely their comprehensiveness and symmetry, 
thus : 

Jabez craves and supplicates of God, 

1. The Truest, Highest Blessing from God. 

2. Increased Sphere; Working for God. 

3. Increased Power; Co-working with God. 

4. Increased Sanctity; inworking of God. 

Notice also Azariah's Solitary Prophecy: 

And the Spirit of God came upon Azariah the son of Oded : 
And he went out to meet Asa, and said unto him, Hear yc 
me, Asa, and all JudaH and Benjamin: 

The Lord is with you, 
While ye be with Him; 
And if ye seek Him, 

447 



KNOWING THE SCRIPTURES, 

He will be found of you ; 

But if ye forsake Him, 

He will forsake you (2 Chron. xv:i, 2). 

These thirty words comprise the whole of the recorded 
utterance of this prophet, who is here mentioned for the 
only time. There must, therefore, be some peculiar signifi- 
cance in these words, which are the more pregnant with 
meaning as we are told in the next verse that "for a long 
season Israel had been without the true God, and without 
a teaching priest, and without law." It was a prolonged 
season of spiritual death and darkness, and this prophetic 
utterance lights up the midnight gloom and interprets the 
situation, while it affords all needed guidance as to the secret 
of returning blessing. 

There is here a Principle of Divine Dealing, applicable to 
all ages of history. The expression, "The Lord is with 
you," is the great assurance which in the Word of God in- 
cludes all that is most desirable — from Genesis to Revela- 
tion it seems to stand for Fulness of Blessing. And here we 
are taught that this comprehensive good is not bestowed by 
arbitrary caprice, but obeys certain fixed laws. There is an 
attitude of mind, heart and will which commands blessing or 
forfeits it. James gives us the nearest equivalent of 
Azariah's prophecy, when he says : ''Draw nigh to God and 
He will draw nij^h to you" (James iv:8). And David in 2 
Samuel xxii :26, 2y, when he declares that with the merci- 
ful, God will show Himself merciful, with the upright and 
pure, upright and pure ; and with the f roward. He will show 
Himself froward. 

We cannot well mistake this plain teaching — the sub- 
stance of which is that the vacillations in our spiritual ex- 
perience and history are due not to changes in God, but to 
changes in ourselves. To the unstable He is unstable, but 
to the steadfast and faithful, He is found and felt to be the 
immutable God. The Headlight on the promontory of rock 
may seem to be moving, but it is the ship that is tossing. 

This short prophetic address is recorded for our learn- 
ing, for it carries a weighty lesson for all coming time, 
which may be briefly stated, thus : 

I. God is practically, to every man, what his own life 
makes him, "Thou thoughtest that I was altogether such 

448 



FINDING HID TREASURE. 

an one as thyself" (Psa. l:2i). Our moral and spiritual 
attitude and aptitude constitute a lens through which God 
is seen; and if the lens is not clear, true and colorless, it 
distorts and discolors all conceptions of God. 

2. God is essentially changeless in His relations to man. 
To get into right relations with Him, therefore, is to insure 
on His part right relations to us. And hence, also, rectifica- 
tion of what is wrong or abnormal may immediately restore 
blessing. 

3 God's Power is always at the command of the penitent 
ana obedient. There is one great sentence we would write as 
in letters of flame on every Christian's memory : Obey the 

LAW OF THE FORCE AND THE FORCE OBEYS YOU. The natural 

world is full of mystic and subtle forces — light and heat, 
gravitation, magnetism, electricity, etc. They obey fixed 
laws, and so far and so long as man conforms to those laws, 
he controls those forces. Light becomes his photographer, 
heat his refiner, gravitation his engineer, magnetism his 
pilot, electricity his messenger, motor and illuminator. So 
in the spiritual realm there is a similar reign of law. Even 
the Holy Spirit has His chosen methods and channels as 
even the winds have their currents; and to know and con- 
form to His elect modes of operation and get into the chan- 
nels of His streams is to find Him filling our weakness with 
the strength and power of God. Even prayer commands 
blessing: only when coupled with obedience. As Abraham's 
servant said: ''I, being in the way, the Lord led me" (Gen- 
esis xxiv:27). 

The lesson of Azariah's prophecy is enforced by Canon 
Evanson, who well observes, that "There is a mutual inter- 
action between the rain of heaven and the mists of earth. 
These two kindred moistures produce and reproduce one 
another. When rich rain falls on soft ground, in due time, 
a grateful mist rises and makes fresh clouds. These again 
break in fresh rain. God, knowing the hearts of all men, 
gives His grace to all whom He sees to be receptive of it; 
and to such as use it will He give it in larger measure. The 
more work done, the more grace given" (i Cor. xv:io; 
Comp. Heb. vi 7, 8) . 

Jonah's so-called "prophecy" is unique. He was the iirst 



KNOWING THE SCRIPTURES, 

foreign missionary, and the lessons of his career are most 
unique and valuable. They are mainly these: 

1. That a missionary may be distinctly called of God and 
refuse to go — in fact so turn his back on his call as to go to 
the farthest opposite point, as he started for the West — 
larshish or Tartessus, Spain, instead of Nineveh in the 
remote East. 

2. That vv^hen a man, called of God, turns his back on God, 
there is nothing before him but disappointment, darkness 
and disaster, until he repents. 

3. That when a call is repeated, one may go and practi- 
cally not go — formally undertaking the sacred duty but 
heartlessly. A loveless obedience is in such case little bet- 
ter than a lawless disobedience. 



450 



GATHERING UP FRAGMENTS. 



451 



L. 

GATHERING UP FRAGMENTS. 

There is a law of holy economy in scripture study. 
Some valuable lessons may not easily be classified; they 
form a class by themselves. But any impressions of truth 
or duty, gleaned in the harvest field of the Word, should 
be carefully gathered up though not sufficient in quantity 
to be bound in a sheaf. They are handfuls of purpose 
like Ruth's gleanings after the reapers. No thought of 
God can be of little value. The stray hints w^hich He 
drops in passing are priceless gems, to be preserved as 
treasures, and worn as jewels. 



452 



T 



L. 

GATHERING UP FRAGMENTS. 

"^ HERE are about twelve or thirteen conspicuous 
symbols used to express the range and scope of 
the application of Holy Scripture to daily needs. 
They abundantly repay study from their great 
suggestiveness and comprehensiveness. Taken alphabetically, 
they are the following: Bread, fire, gold, hammer, honey, 
lamp, laver, light, meat, milk, mirror, seed, sword. Here 
four symbols refer to food, and food in its nutritious and 
delicious qualities ; four more to the uses of the Word in 
self-revealing, self-cleansing and self-guiding; four others 
to its power as a force or weapon, etc. 

Throughout the Word most valuable hints are scattered 
on the philosophy of suifering which in no one place are 
gathered up and presented at one view, an exception to an 
otherwise almost uniform rule. If we search we shall find 
some six or seven forms or phases of suffering distin- 
guished. We may for want of any better terms call them — 

1. The Retributive or Judicial (Romans ii:2-ii, v:23). 

2. The Administrative, or organic and hereditary (Exod. 
XX :5, 6; Rom. v:i2-2i). 

3. The Punitive or penal (2 Sam. xii:i3-i9; Heb. xii: 
15-17)- 

4. The Corrective or Paternal (Heb. xii:5-i2). 

5. The Educative or disciplinary (Heb. ii:io; i Pet. i:6, 
7)- 

6. The Vindicative or exemplary (Job i :2 ; Dan. vi ; 
Ephes. vi :io-2o). 

7. The Redemptive or voluntary and vicarious (Colos, 
i:24). 

The wealth of suggestion found here only deep study can 
reveal. Retributive suffering is the final judicial infliction of 
punishment upon the rebellious, impenitent, unbelieving. It 

453 



KNOWING THE SCRIPTURES, 

may be wholly escaped by repentance, faith and self-sur- 
render, so that the believer will never come into judgment. 

What we have called the administrative pertains to God's 
method of administering human history. He has established 
an organic connection between parent and oif spring, ancestry 
and posterity, and a corporate connection between members 
of the same society, or as we significantly call it ''common- 
wealth," whereby the sins and follies, as also virtues and 
excellencies of the sire, are measurably entailed on the son ; 
and if one member of the body politic suffer, all the members 
suffer with it ; or if one be honored, all rejoice with it. To 
suspend this organic law would not only arrest the evil 
consequences of others' wrongdoing, but prevent the blcss- 
ingb which are conveyed in the same channel. Hence our 
duty is to adjust ourselves to this law by such moderation 
of our indulgences and virtuousness of habit as both modify 
the evil consequences of parental sins, and prevent a like 
inheritance in our children. 

By the punitive is meant suffering which even forgive- 
ness does not wholly obviate or prayer remove. "God is not 
mocked ; whatsoever a man soweth that shall he also reap." 
David's sin was put away, but the child born of it could not 
be spared. Esau's repentance and remorse could not 
undo the barter of his birthright, or recall the prophetic 
blessing that went with it. Nor could even Moses enter the 
land after his dishonoring of God at Meribah-Kadesh. 

Corrective suffering is of the nature of paternal chastise- 
ment. It can be got rid of immediately by correcting the 
fault, for no father continues his chastisement when the 
child is penitent and obedient. Hence in i Cor, xi :30-32, we 
are taught that ''if we would judge ourselves we should not 
be judged." It is our lack of self-correction that makes the 
Father's needful. 

Suffering may likev/ise be educative, preparing us 
for service and m.aturing in us virtues only ripened in 
sorrow, like patience which obviously must be learned when 
there is something to be patient about, to be borne patiently. 
Even our Lord had to be perfected through such suffering, 
for the captain of a company prepares for his captaincy by 
enduring hardship as a good soldier, sharing the training 
v/ith the members of his company. Gold can only be rid of 
alloy by furnace fires. It has three stages of history: in the 

454 



GATHERING UP FRAGMENTS, 

mine, in the fining pot or crucible, and in the vessel: and it 
gets to be in the vessel and on the master's table only by 
passing through the fire. 

Vindicative suffering is what we endure in vindication of 
God, as Job did when the Devil challenged Jehovah to pro- 
duce a man that served Him without respect to temporal 
advantage. The Lord needed such a witness in Babylon and 
Daniel went into the lion's den to vindicate God by proving 
that a praying saint will not give up even his prayers or 
conceal them to save his life. 

Redemptive suffering is that which is voluntarily endured 
to save others. In the nature of the case it must be volun- 
tary in order to be truly vicarious. It is never compulsory, 
God puts no cross on us; if we bear it at all it is because 
we take it up after Christ. Paul could not atone for human 
guilt, nor redeem men, but he could fill up what was behind 
in the sufferings of Christ by identifying himself with the 
Redeemer in voluntarily self-denial for His sake and bring- 
ing to the knowledge of the lost the fact of salvation. This 
suffering, so far from being evaded or avoided, should be 
regarded as the consummate privilege of the believer. 

The wisdom which finds expression in the book of Prov- 
erbs and Ecclesiastes is a mine of gems, much neglected. 
The collection itself challenges the reader to search its con- 
tents : 

"Have I not written unto thee excellent things in counsels 
and knowledge, that I might make thee know the certainty 
of the words of truth that thou mightest answer the words 
of truth to them that send unto thee"? (Prov. xxii:20, 21). 

Here is a fine expression of the grand purpose of all Holy 
Scripture and especially of these words of practical counsel — 
a gift from God of words of truth, that man might know 
their certainty, and answer with them all challengers. 

We cite a few conspicuous instances : 

"The Fear of the Lord is the Beginning of Wisdom" of 
"Knowledge" (Prov. i:y\ ix:io). 

This grand saying is repeated at important points. In Job 
xxviii:28, it appears as an oracle, at the close of a sublime 
poem on the mysteries of nature as the key to their solution. 
In Psalm cxi:io, it comes as the choral close of a temple 

455 



KX OWING THE SCRIPTURES, 

Hymn, as the keynote of all true worship ; and here, it is the 
watchword of all true education, intellectual wisdom. 

The Word, Beginning means ''principal part,'' head and 
front. It indicates either a starting point, or a goal, or both ; 
what is first in order, or first in importance. The substance 
of the lesson is, in all pursuit after wisdom or knowledge 
start ZL'ith God. 

Even in intellectual matters, everything depends on a right 
point of view. "Inspiration Point" in the Yosemite is so- 
called because it reveals and interprets the whole valley of 
wonders. Astronomy was misconceived for thousands of 
years, because the Earth was conceived as the center of the 
planetary and stellar universe. The moment that the sun 
was seen to be the center of the solar system and the Earth 
conceived as a planet moving round it the confusion of the 
Ptolom.aic gave way to the order of the Copernican. So, if 
in the pursuit of knowledge you take God as the center, the 
universe becomes a harmonious svstem. Atheism is follv, 
intellectually as well as morally. The only rational interpre- 
tation of Nature is to put God on its throne as Creator and 
Ruler. 

"Keep thy heart W'ith all diligence, for out of it are the 
issues of life'* (iv:23). 

Nothing compares in importance with what is inside: if 
taken care of, the outside — "mouth," "eyes," "feet" — will 
take care of themselves. ''Mores'' means both morals and 
manners. Literally, "above all thy keeping, keep thy heart, 
for out of it flows Life's great streams." As God is the 
center of all Truth, the heart is the fountain of all virtue. 
When w-e cry "Create in me a clean heart, O God," He re- 
plies, ''Keep thy heart with all diligence." These are the 
two sides of one great matter. Even our intellectual power 
and success depend upon diligent keeping of the inner life. 
From the heart flows the hlood. 

"Watch thy heart above all thy keeping; for from it are 
the outflowings of Life." ]\Ian has under his own charge 
the making and guarding of his own life fountain, and his 
first duty is to keep it pure. 

"There is that scattereth and yet increaseth and there is 
that withholdeth more than is meet, but it tendeth to pov- 
erty" (xi:24). 

456 



GATHERING UP FRAGMENTS. 

Increase comes by imparting, and decrease by withhold- 
ing. If you want to get, give, and if you want to lose, keep. 
Even mental riches come by constant spending of intellectual 
capital. A thought or fact is a seed ; to be sown if you want 
a crop. No man learns so fast as he who teaches. Acqui- 
sition comes by impartation. There is gain in grain only as 
it is sown in the soil. "Sowing in the field is better than 
sewing in a napkin." AH gifts are for trading. Coin is for 
currency. 

''He that walketh with wise men shall be wise ; but a com- 
panion of fools shall be destroyed" (xiii:2o). 

Goethe says : "Tell me with whom thou art found and I 
will tell thee who thou art." Much depends on your compan- 
ionship. Wisdom and folly are both contagious. Your com- 
pany suggests your habits and thoughts, directs your aims, 
refines or degrades your tastes. You will be intellectually 
and morally assimilated to your chosen companions. Wise 
men make sages, fools makes fools. 

"Wherefore is there a price in the hand of a fool to get 
wisdom, seeing he hath no heart to it" (xvii:i6). 

Money cannot buy learning, nor take the place of brains ; 
there is no "royal road" to wisdom. The rich have no ad- 
vantage over the poor. He who has a heart for his work is 
bound to succeed ; nothing is impossible to the man that 
wills. What is needed is not pre-eminently money nor books, 
but understanding. There is enough latent brain power in 
^ny complete man to make him a scholar. In fact, those 
who have made most of themselves have generally had least 
advantages. 

"Train up a child in the way he shall go," etc., literally, 

*' according to his way'"" — his bent (xxii:6). 

The Arabs have a proverb : "You may bathe a dog*s tail 
in oil and bind it with splints and you can never get the 
crook out of it." Every man has a native bent which adapts 
him to a particular work or sphere. True teaching and 
training will find out that bent; for, even when he is old, he 
will be likely to pursue it. 

"It is the glory of God to conceal a thing, but the honor 
of kings is to search it out" (xxv:2). 

457 



KNOWING THE SCRIPTURES. 

God has a purpose in concealing truth ; to stimulate man 
to search it out. The effort which leads to discovery is more 
beneficial than the discovery itself. Secrets are left in na- 
ture and Providence, in God's works and Word, to incite 
study. And it is a royal privilege that a king may covet to 
explore truth. A great sage said that if he could have his 
choice to know all that can be known, or forever to seek 
after more knowledge, he would choose the latter. 

This proverb embodies a fundamental law. "God" here is 
Elohim — god of creation. He is verily a god who conceal- 
eth Himself (Isa. xlv:i5). But it is not to evade but to 
provoke inquiry and investigation. He hides creative mys- 
teries to stimulate the human mind to exploration, and find 
the reward of search in discovery. It is God's glory to hide : 
man's glory to seek — even kings, with their high intelligence 
and large resources, are well employed in searching into 
what He has concealed. 

The glory of Elohim is to conceal; the glory of man is to 
reveal. 

The Self Life is another of the subjects which permeate 
Scripture teaching. Gathering up a few of the fragments 
we find that the following are the main aspects in which it is 
presented : 

1. Self -righteousness or self-trust; as the great hindrance 
to the acceptance of God's saviour and salvation (Romans 
x:i-3). 

2. Self-dependence or self-help. Even after conversion 
there is a constant tendency to rely upon our own efforts 
(Gal. ii :20 ; Zech. iv :6 ; John xv 14-6) . 

3. Self-seeking (Jer. xlv:5; i Cor. x:33). Constant 

proneness also to seek self-promotion, advancement, emolu- 
ment (Matt. xvi:24, 25). 

4. Self-pleasing. To set before ourselves our own grati- 
fication and indulgence is perilous to spiritual life (Rom. 
xv:i-3). 

5. Self-mil. The center of all self life is a carnal, selfish 
will; and hence the need of its absolute renunciation (Jas. 
iv:i3-i5; i Pet. iv:2; John vi:38). 

458 



GATHERING UP FRAGMENTS. 

6. Self-defence. We find it hard to abstain from vindi- 
cating and justifying ourselves instead of leaving it to God 
(i Pet. ii:i2, 15, 19-23; iii:i6; iv:i9). 

7. Self-glory. All seeking of human praise detracts from 
the glory of God and is idolatrous (Dan. v 123 ; John viii 150; 
I Cor. x:3i ; Gal. vi :i4). Though the forms of self life are 
legion, all may be included under the above seven heads. 

On the Times Building in London two books are 
sculptured in stone. They represent respectively the 
Past and the Future of human Literature. On one, the Past, 
ivy is graven to indicate how the writings of past ages are 
overgrown with antiquity like the ruins of an old cathedral. 
On the other rests the scythe of Time to indicate how all 
future writings of men will be severely tested by Time as to 
whether they can endure, while all that is mortal perishes. 
On the Bible Society Building in the same street one Book 
is sculptured — the Book of God, with the sentence: "The 
Word of the Lord endureth forever" 



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